WALK about Zion; tell the towers thereof; mark well her bulwarks, and observe how strong is that line of fortifications wherewith a wise and gracious God hath surrounded his people. Well may they sing, "We have a strong city; salvation hath God appointed for walls and bulwarks." The everlasting covenant, contemplating their eternal well-being, is so well and surely ordered, that not one of them can be lost. Their conversion, sanctification, and eventual arrival in glory, were all pre-arranged, ages before they were born; and, therefore, what God had determined, altogether irrespectively of them, and simply because such was his sovereign pleasure, can never by any subsequent contingencies be frustrated or defeated.

There is a golden chain of mercy let down from heaven into the hearts of those whom "God hath from the beginning chosen to salvation," and they, laying hold of it by faith, which God inclines and enables them to do, are ultimately drawn up by it into glory. This is most clearly declared in the sublime verses almost immediately preceding my text :-" All things work together for good to them that love God: to them who are the called according to his purpose: for whom He did foreknow, He also did predestinate to be conformed to the image of his Son, that He might be the first-born among many brethren." (Were it properly observed, how uniformly in Scripture, predestination, as a cause, is connected with sanctification as a consequence, it would surely serve considerably to remove * From “The Church of God," by the Rev. J. D. Hull, A. B. Curate of Bangor, Ireland.

the prejudice that prevails against the doctrine, on the ground of its supposed antinomian tendency.)

Moreover, whom he did predestinate, them He also called;" (that is, converted; called effectually ;) "and whom He called, them He also justified; and whom He justified, them He also glorified."

In the verses proposed for examination, the actual accomplishment of this fore-ordained salvation is devolved upon the Mediator; for what the Father pre-determined, according to that eternal covenant of peace on man's behalf, which was between them both, the Son undertook to carry into execution. Two grand obstacles to the salvation of the elect are contemplated, but their triumph over them both is, notwithstanding, fully guaranteed. These obstacles are

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guilt of believers themselves; and the opposition they encounter from their enemies. Within are the alarms of conscience, fearing the wrath of God: without are adversity and tribulations. Unless they overcome the former of these, they cannot prevail against the latter.'

"Who shall lay anything to the charge of God's elect?" Here is a challenge given, in the name of Jehovah's people, to the whole universe. The inspired writer, in a rapture of exulting joy, in the elevating confidence of a clear faith, throws down the gauntlet, and defies their bitterest foes either to criminate or harm them. And why? God himself is for them, and justifies them. Justification is God's work. It is against Him that we all have sinned, and, consequently, to Him alone it appertaineth to forgive. When faith is said to justify, it is only as a means

or instrument. " 1, even 1," says God, "am He that blotteth out thy transgressions, for mine own sake." But Satan and conscience will enter their protests. They will say, Believers as well as others, have violated the divine law, and, therefore, by God's own declaration, they must experience his vengeance. If God let the sinner go, then He is not true; He has broken his word.'

Now this argument the Apostle takes up. On this objection all his reasoning proceeds; and by an accumulation of facts, any one of which seems of itself sufficient, demonstrates, in the most triumphant manner, the safety, present and eternal, of the individuals in question. Let us, then, suppose "the accuser of the brethren," thus arraigning the child of God, and requiring his condemnation and death on account of his sins; and see how abundantly every charge is rebutted, and every fear of the believer silenced, by the considerations that are adduced.

1. Of these the first is,-that "CHRIST HATH DIED." This it advanced against all unrighteousness on the part of the believer.

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By this the Apostle intimates the impossibility of our being absolved from sin, without a satisfaction being made for the injury done to the rights of God's justice, and the sacred majesty of his eternal laws, which had been violated. He shews that it is impossible that we could be justified without satisfaction being made to the justice of God. For God could not set aside his justice by his mercy, and justify sinners without an atonement. It was on this account God instituted the sacrifices under the law, to hold forth the necessity of a satisfaction, and that "without shedding of blood there could be no remission of sins."

A ruler must, not merely for his own interest, but also for that of his subjects, support the dignity of the law; for the law is the guarNOVEMBER, 1840.

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dian of their respective rights, and without it there is no security for property or person. Take away the barrier, and a flood-gate is instantly opened to a deluge of anarchy and violence. But if this be so in human kingdoms, how incomparably more requisite must it be, for the Ruler of the universe to uphold His law-to" magnify and make it honourable." Most willing He may be to shew mercy to the transgressor; but he must at the same time affix the mark of his righteous condemnation on the transgression. Now God hath really done this in a manner that most impressively displays both his love to man, and his abhorrence of sin. He has abated nothing whatever of his just rights; he has not compromised in the slightest degree his high and holy character, of a Being who is "of purer eyes than to look upon iniquity." He hath exacted to his violated law the most rigid reparation; but all the while he hath, in the way of satisfaction, exacted nothing from us. He hath rendered the requisite satisfaction himself. In the person of Jesus He has condemned sin in the flesh." On Him He hath made to meet the iniquity of us all, and in Him hath visited it and removed it. "Who, then, is He that condemneth? It is Christ that died." "Behold the Lamb of God, that taketh away the sin of the world."

But how may the anxious, sinconvinced soul be assured of the competency of Christ's death to atone for its guilt, and render it righteous with God? The question, however natural, is needless. What! Will not the just God abide by his own stipulated terms? Will he not accept the very atonement which he himself hath appointed and provided? Will he nullify his own covenant, break his own engagement? Will he violate his promise to his own dear Son, whom he spared not when he cried unto him in the

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extremity of his agonies? the promise, namely, that, when he should make his soul an offering for sin, he should see his seed, he should prolong his days," and "bring many sons to glory ?" Impossible. The very supposition borders on blasphemy. The death of Christ has satisfied for thousands of souls now in heaven, and therefore, any doubt as to its infinite merit is utterly groundless. We are told in God's word, that "the blood of Jesus Christ, his Son, cleanseth from all sin;" that "by his own offering he hath perfected for ever them that are sanctified:" that his death is not only an equivalent for our transgressions, but immeasurably more, that "where sin abounded, grace doth much more abound." We read that, "if by one man's offence death reigned by one, (that is, Adam,) much more, they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ." The apostle speaks of the grace of God being exceeding abundant with faith and love which is in Christ Jesus." In a word, he declares that the riches of Christ (riches of mercy of course included,) are "unsearchable." That Christ hath died, then, ought certainly to afford the most perfect satisfaction to every soul, anxious about the pardon of its sins, and that flees for refuge to the Saviour. God is infinitely too just to punish those iniquities in us, which he hath already punished in our Substitute. He cannot exact two payments for one and the same debt.

2. But the text goes further. The apostle adds a "yea rather." This brings us to a higher step on the spiritual pyramid. It places us on a yet prouder elevation, whence we may take a still more extended view of the glorious plan of our salvation, and of the believer's safety in accordance with it. Christ hath not only died, but is moreover RISEN AGAIN." Had

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He not been raised, possibly we might have had cause for questioning the sufficiency of his sacrifice. We might have been tempted to doubt whether He had not undertaken more than He was able to accomplish. "If Christ be not raised, your faith is vain," says the apostle to the Corinthians; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished." But, (he adds,) now is Christ risen from the dead, and become the first-fruits of them that slept." He assumes it as a fact respecting which no question could be raised, and which, indeed, was established by testimony the most abundant and incontestible, namely, that of hundreds who were eye-witnesses of Him risen, and who sealed their testimony with their blood.

And what an unquestionable proof was his resurrection of the adequateness of his atonement, and of the Father's perfect satisfaction with it, as lawgiver. It was virtually setting the broad seal of his divine approbation on the Saviour's person and performance. It was, indeed, acknowledging Him to be "his beloved Son in whom He was well-pleased." It was accrediting all that the Redeemer had said and done. It was justifying him from every charge and from every suspicion-and, what principally concerns our comfort,justifying us also, if we rightly believe in Christ: as it is written, "Who was delivered for our offences, and raised again for our justification."

His resurrection is the proof of his victory, and of the entire expiation of his people's sins. It is, therefore, opposed to their condemnation, as being their absolution and acquittal; for, as the death of Jesus Christ was his condemnation and that of all united to him, so his resurrection is his absolution and theirs also. As the Father, by delivering him to death,

condemned their sins in him, in raising him from the dead, he pronounced their acquittal from all the sins that had been laid upon him.

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To render this subject, upon a clear and lucid apprehension of which our peace and well-being so materially depend, still more perspicuous, let us just recollect how the case stood. Christ was our surety. So he is styled in the Epistle to the Hebrews: "By so much was Jesus made a surety of a better testament." Now, what is a surety? He is one who stands in another's stead: who represents another, who is responsible for another who, to use a familiar phrase, goes bail for another. Christ was our sponsor, bail, or surety. He became accountable for us. Only for his immediate interposition, man must have per.. ished under the infliction of eternal wrath, as soon as he offended. That Rock of ages upheld a guilty world from sinking into instantaneous and everlasting destruction. He was the Lamb slain from the foundation of the world: and his blood, in due time to be shed for the guilty, extinguished, so to speak, the kindling flames of that indignation which to sin "is a consuming fire."

Now then, divine justice, as the creditor in this transaction, instead of arresting us, arrested our surety. That the sheep might escape, the avenging sword awaked against the unoffending shepherd. It pierced him to the soul on Calvary, and he was subsequently consigned to the prison of the grave. There had he been left, we all had perished with him. Our fate was involved in his. We were identified with him, for better or for worse. Had that ark gone down, we all had sunk to the depths of perdition. But God would not leave his soul in hell, nor suffer his holy one to see corruption. He would neither permit the Saviour's mind to remain in that most inconceivable

misery, which on our account he experienced in Gethsemane and on the cross, and which was to him as hell itself; nor afterwards allow his mortal part to undergo decomposition and corruption; and when our illustrious surety was released from his durance on the third morning, and that with such stupendous honours-what was it but notifying to the intelligent universe, that justice had been fully satisfied; that it demanded nothing more: that the Redeemer had done all-if not more than all-to procure our justification, that was necessary to be done: and that our debt had been paid to the uttermost farthing?

That a Being so innocent, yea, so positively righteous as Jesus, should suffer at all, much more, so dreadfully as he did, plainly demonstrated that it was "not for himself," but for others, that he so suffered. As then, his dying evinced that he was discharging the penalty incurred by our sins, his rising again declared that he had fully cancelled all the demands of the divine law, and had brought in an everlasting righteousness for our justification.

Again, as his condemnation was a formal judicial act, on the part of the supreme Lawgiver, in compliance with the principles on which he governs, so likewise was his discharge. Justice to Christ, as well as to us, demanded the one, as well as the other. His liberation must be as formal and as notable as his apprehension. would, in fact, be tantamount to a legal receipt and acknowledgment that our debt had been paid.

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When then did this formal release and discharge take place? Scripture determines the time of the Saviour's resurrection. It says, in one text, that he was "justified in the Spirit." It says in another, that he was "quickened by the Spirit." Clearly, then, his justification occurred at his quickening

or restoration to life; in the same manner as we are justified, when we are born again, or raised from the death of sin to the life of righteousness. In reference to that period it seems to be, that the Father uses these words-“ Thou art my Son; this day have I begotten thee." Christ is "the first begotten from the dead;" and was declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection; intimating, that his real grandeur, dignity, and godhead, had previously been comparatively eclipsed.

Thus then was Christ justified by his resurrection, and consequently, in him all believers are justified also. "Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life."

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Here, by the way, a comparison is instituted between Christ Adam, between the second man and the first: a comparison which further elucidates the present subject. Adam was a public person. represented the species: he was mankind's epitome: the acorn whence sprang the human tree. We all were in him; are expressly said to have died in him; "" and accordingly, his transgression is imputed to all his posterity. Thus, even infants, who have never personally sinned, are nevertheless subjected to pain and death; proving, undeniably, the imputation to them of the guilt of their great progenitor.

Now, as Adam was a public person, so is Christ. The former was the federal representative of all mankind; the latter is the federal representative of all his people. Adam is accordingly termed "the figure of him that was to come."

As, then, we all sinned, and died in Adam, so all who lay hold of Christ as their spiritual head, being united to Him through faith, have virtually died in him; in him have

satisfied divine justice; in him, consequently, are justified and accepted. Thus they are described in Scripture as "dead with Christ; "crucified with Christ;” "quickened together with Christ;" and "seated with him in heavenly places."

Nay, not only is the Saviour's resurrection an evidence that he has fully answered all demands against them, in the way of punishment; but also a pledge and earnest of their own glorious resurrection. Thus we read, that " as in Adam all die ; " even so in "Christ shall all be made alive." Hence Christ is designated "the first fruits of them that slept;" sanctifying and ensuring the whole harvest.

Who then shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died; yea, rather, that is risen again." By the death of Emmanuel for our sins, God is evidently satisfied; and what satisfies his justice should assuredly satisfy the conscience ofevery anxious penitent.

3. But the Redeemer has not only died and risen again, he is, moreover, ascended; ascended up, far above all heavens, as a king and a conqueror; dragging through the aerial regions the hosts of hell, captive at his chariot wheels. 0! what a glorious triumph! Presenting himself at the heavenly gates, he commands them to open to him; Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors, and the King of Glory shall come in." The command is immediately obeyed. The pearly portals are thrown open. The victorious Saviour, having the keys of hell and of death suspended at his girdle, enters his native dominions amidst the shouts and acclamations of the admiring myriads. Arrived at his Father's throne, he is crowned with many crowns, constituted the head over all things, and seated in the place of supreme