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show forth his displeasure against sin; but they plainly asserted that it was intended to manifest the love of God, and show his favor to men. God commendeth his love towards us in that while we were yet sinners Christ died for us. Herein perceive we the love of God because Christ laid down his life for us. He taught the universal love of God to men, and the greatness of it; he published his favor to the world; he declared his rich mercy to sinners indiscriminately; and he confirmed the truth of these things by his death: and the dispositions he manifested in his sufferings afforded a fine illustration of them. The death of Christ is intended for a testimony: (1 Tim. ii. 6.) and it testifies the truth and grace, the love and mer cy of God to his creatures. As a seal is a testimony to the truth of what the writing contains to which it is affixed, and gives validity to it, even so his death ratifies the gospel of the grace of God, and establishes its validity. Hence the value and importance of his death, in removing all unworthy thoughts of God, as a wrathful, vindictive being, and in assuring sinners of the divine love and mercy to them, that they may receive the knowledge of forgiveness of sins, have hope in God, enjoy his salvation, and be drawn to obedience. This surely is an end worthy of the Father of mercies in commanding his Son to die.

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The death of Christ exhibits the most perfect example of obedience to the divine will. The Father gave him commandment to lay down his s life: and he became obedient to death, even the death of

the cross. It was the most difficult act of obedience, because, all circumstances considered, the most painful, that ever man was called to perform. The opportunity he had of avoiding it, had he declined from the path of duty, rendered his obedience, in not shrinking from the painful task, the more exemplary. The fitness and utility, of the person who was destined to the highest dignity and authority, being first called to perform the most difficult and painful obedience, must be manifest. It became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Heb. ii. 10.)

The sufferings of Christ were necessary on his own account. This position may startle some persons, but it will be found capable of proof. Pain and suffering are comprehended in that plan of discipline by which the Almighty leads his creatures, as the pupils of experience, to a state of perfection. Sufferings do not always imply sin in the sufferer. Infants, who are not capable of being under any law, consequently cannot be the subjects of transgression, for where there is no law there is no transgression, are the e subjects of pain and suffering. All the inferior creatures. to to whom it will not be said sin is impyted, suffer and die. The most virtuous men have frequently been the most afflicted, instance Job, and Jeremiah. Pain and suffering seem necessary, in various instances, to the formation, of truly great and extraordinary characters. On this general view

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of things the sufferings of Christ cessary on his own account.

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The greatest characters have been formed in the school of adversity, in this school the character of Christ, if not formed, was perfected. If perfected through suffering, it follows that his sufferings were necessary to make him perfect. It appears that he had to acquire knowledge, to attain virtue, and every thing which constitutes excellency of character, in a gradual way, by attention to the circumstances he passed through, and the will of his Father concerning him; for it behoved him to be made in all things like unto his brethren. (Heb. ii. 17.) Though he were a Son yet learned he obedience by the things which he suffered (Heb. v. 8.) and by so learning he became perfect: consequently his sufferings were necessary to teach him obedience. It appears that his character was formed, by the excitement of his powers, the exercise of his feelings, and the trial of his virtues, in the painful scenes he endured.

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By means of his sufferings and death he was qualified for the exalted station he fills. Had he not suffered and died he must have remained a stranger to

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those incidents in the present state of man, which are the most difficult to bear with firmness and composure at least he could have known them only in idea. Had he not deeply felt how could he have known how to sympathize with others, and compassionate them? How could he have been touched with the feeling of our infirmities, and have been a

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merciful high-priest in things partaining to God. Thus it was needful for him to suffer and die, that he might be qualified to act with propriety in his exalted station, to sustain the office which he bears as head of the church, and to pursue, with proper feeling, the general interest of mankind.

The sufferings and death of Christ were necessary for the completion of the work which the Father gave him to do, to condemn sin in the flesh, and complete the ministration of righteousness. He was to be an evidence to the world of the practicability of standing against sin, and of doing the whole will of God. His whole ministry, spirit, and conduct, was a condemnation of sin, and he resisted to blood striving against it. He preached righteousness in the great congregation, he exemplified its purest principles in his whole temper and conduct, and by his obedience to death he completed his ministry.

His obedience to death was necessary in order to his being rewarded with all power in heaven and earth, i. e. to his commission being extended to the whole world, Gentiles as well as Jews; for he declared before that he was only sent to the lost sheep of the house of Israel. Had he not performed the work he could not have attained the reward. Without his submitting to death his obedience had been incomplete; and had he not completed it he must have lost his reward: he would not have been exalted and glorified he would not have been made Lord and Christ, nor have been exalted as a Prince and a Savior, salvation would not have been preached in his

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name to the Gentiles, he would not have been ap-.. pointed to raise the dead, to judge the world.Under these views, Christ's submitting to death appears to have been necessary, in order to his attaining all his future greatness, and to his becoming a universal blessing to mankind. This gives uncommon importance to his death.

His death was necessary to complete his example.. Ile can be an example to us only so far as he was like us in nature, state and circumstances, or as we are capable of becoming like him.. Had he never suffered he could not have been an example to us in suffering: Had he not died he could not have been an example to us in dying. Had he not voluntary died a violent death for the sake of truth and righteousness, he could not have been an example to those who are called to submit to a voluntary death rather than deviate from truth and rectitude. Had he not perfectly obeyed he could not have been an example of perfect obedience. But now by his death his character is perfected, his qualifications are completed, his testimony is finished, his obedience is tried and found perfect, he received a glorious reward, and we have a suitable and perfect example of every excellency attainable by us.

Christ died to introduce the gospel to the Gentiles, to break down the middle wall of separation between the Jews and them, and to confirm the gospel as a covenant of mercy and grace to mankind. As his commission before his death extended only to the Jews and his personal ministry related solely to

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