ally fuffer the endless pains of hell. But where could an infinite facrifice be found? No where in creation. The life of God must be laid down, or finners could not live. But here a difficulty throws itself 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 ? mains of men, while the carcaffes of those creatures, which are mere animals, we expose to be eaten up by dogs, wild beasts and birds of prey. If our fellow men die in the woods or in the water, where their bodies are exposed to be ea ten up by these animals, we take great pains to search after them, that we may give them the honors of sepulture. And, no doubt, this is suitable and proper. Now, if we view our bodies more precious and respectable than the car. caffes of animals, because they This has been a great difficulty in my mind towards understanding the immenfity of the atonement, or that infinite honor done ❘ have been, and are again to be con to the penalty of the divine law, by the fufferings of Christ. Perhaps, fome other weak disciples may be perplexed with the same 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. nected with reasonable and immortal fouls, how precious and honorable must the body of Christ appear, which was really and truly united to the Godhead? It is reunited, and will continue in personal union with the great Jehovah to all eternity ! Another thing, which will tend to illuftratethe subject is this: We inter with more respect the remains of a man eminently great and usfeful, than we do the remains of an obfcure member of the community. Though funeralpomp is often misplaced, 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 should be buried in the chiefest sepulchres of their fathers, and that there should be a great mourning at their funeral, while some of the wicked, idolatrous kings of Ifreal had the burial of an ass. When the foul has When a man dies, though nothing but his mortal part perishes, yet we view it as something 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 first of God's works below. Hence the crime of killing a man, though nothing but his animal part is destroyed, is great | in comparison with the crime of killing a mere animal. "Whofo theddeth man's blood, by man shall his blood be shed for in the image of God made he man." The lives of many beasts are taken to support the life of one man, and that his animal life too. But why is the animal life of man made so | left the body, what remains in our much account of? It is evidently because it is personally and intimately joined to a rational foul. It is on this account, we treat with great refpect the mouldering re fight of a good man is no better than what remains of a wicked man, neither is a man, in this sense, any better than a beast: for all moulder back to dust. It is evident therefore, that we do, in fome measure, appreciate, or value the body, in proportion to the greatness and goodness of the immortal inhabitant, which does, which has, or which will reside in it again. We view the man, foul and body, in such a sense, 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 incomprehensibly near relation to himself, so as to call it his own body, and the blood poured from it his own blood! It is no wonder that this bloodis called the precious blood of Christ. a It is reckoned by us much greater thing to fuffer in our perfon than in our estate. The taking away 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 comparison to the loss of life. It would by men of feeling be viewed light in comparison to any corporeal punishment. It was a greater expreffion and more decided proof of the real, unfeigned upon it. And this is what is necessary to constitute an atonement infinite. Though the Divinity itfelf did not fuffer (for this was impoffible) yet it was the greatest sacrifice, which God could make to give up to such bitter sufferings, shame and reproach the man Chrift Jesus, whom he had taken into an incomprehensibly near. and sweet 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 these thoughts be pursued, and we shall discover the infinite greatness of the atonement, made by the fufferings of the Son of God. We shall fee, that by this propitiation, the righteousness of God is so fully declared, that he can now be just, while he justifieth him, who believeth in Jefus. There is forgiveness with God, because there is plenteous redemption through the blood, the precious blood of Christ, who was a Lamb, without spot. Here is a broad bafis, on which to build everlafting hopes! FOR THE CONNECTICUT EVAN- Explanatory notes and remarks Ezek. x. 8-12. On "And there appeared in the cherubims, the form of a man's hand under their wings. And when I looked, behold, the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cher love of God to sinners, 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 that is like a man's giving up himself. "Greater love than this hath no man than that a man lay down his life for his friend." Andub: And the appearance of the as God by laying down his life for us has given the most decided proof of his unfeigned love toward us; fo he has, at the same time, given the clearest possible exhibition of his infinite opposition to fin and full determination forever to frown wheels was as the colour of a berylstone. 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 I N the first chap. the Prophet relates a remarkable vifion 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 same vifion.--Here we may observe, that this remarkable vifion, was but a vision, though a very affecting and instructive one. And for a right understanding of it, let us observe, 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. These are reprefented, as hav 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 working is facred, their hands are hid under their wings. In the vision, there are four cherubims, and four wheels; a wheel by each cherub. The colour of the wheels, was that of a beryl-stone, i. e. a lively fea green; which may denote the apparent instability of all human affairs. The wheels were all four alike; and of a remarkable workmanship; as if a wheel had been in the midft of a wheel. This correfponds with the four faces of each cherub. The wheels were so framed as one ring or rim of a wheel was framed into another, i. e. as if it had two rims, one fet to run north or fouth, and the other east or west so that the wheels, as well as cherubims were ready to run any II verses, it is said, "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 head looked, they followed it; ing each four wings. With two of way without turning. In the to these wings they did fly, and with two cover their bodies. This may denote the reverence of their minds, and their entire obedience to God. Each one has four faces, one looking to every quarter. This may fignify their fitness to watch, and do what God requires of them on all occafions: their fitness to run any way on his messages. Each face is compared to what is moft excellent in its kind. They had the face of a man, denoting intelligence and wisdom: The face of a lion, denoting their dignity and strength: The face of an ox, denoting their obedience and patience : The face of an eagle, denoting the acuteness of their penetration or difcernment, and ce Jerity in performing the divine will. they turned not as they went." In this vision, this feems to be a reprefentation of the chariot of ftate in which the Lord Jehovah rides, in the adminiftration of the affairs of the kingdom of providence. - Both cherubims and wheels are full of eyes. "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." And further, the spirit of the living creature or cherubims was in the wheels. Both moved and went together; and with the greatest swiftness: They ran and returned like a flash of lightning. In order to give a just view of this vision, it may be obferved, 1. That God uses the ministry of angels in the administration of the affairs of providence. Their ministry is invisible to us; but is nevertheless real, important and necessary. God is represented as fitting upon a throne, and governing the world by means of angels; or riding in the chariot of state, attended by angels swift to do his will, and fulfil his pleasure. Hence saysthe pfalmist, "Bless the Lord, ye his angels, that do his commandments." The angels are ministering spirits to the people of God: Sent forth to minifter for them who shall be heirs of falvation. -The affairs of divine providence are managed by angels, who receive and obey orders from God. It is the comfort and rejoicing of his people, that all things are under the direction of an infinitely wife, mighty, just, holy, powerful, good and faithful being; that being who has ever shewn himself 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 spirit 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 mysterious to us; a wheel in the middle of a wheel. As it is difficult to explain the vision; and particularly the workmanship of the wheels; so it is difficult for us to search out the ways of God. The ways of divine providence are mysterious to 2. The wheels in this vision, fignify the wheels of providence.us. The wheels are high, we can 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 spirits; filled with knowledge, sagacity and power, fuitable to the trust committed to them: And under the direction and control of God. The cherubims 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 fpirit of the living creature is in them. 3. We fee who prefides over all the affairs of divine providence; it is God. The cherubims and wheels move at his pleasure.. not 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, so 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 exquifite is the management of divine providence! God's works are wonderful; marvellous are his doings ! 6. There is real harmony in those difpenfations of providence which seem to interfere with each other. That which seems to hinder, shall eventually promote God's designs. Thus the hardness of Pharaoh's heart, and his unwillingness to let the children of If rael go, though it seemed to op- Sometimes God makes use of instruments to promote the good of his people, who design the con trary; thus in the instance of Haman and others. and death. See Acts ii. 23. "Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and flain." 7. God can easily change affairs în providence, and move the wheels for or against his people. The wheels are so framed as to run any way; and they move easily and speedily as the cherubims are difposed; for the spirit 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 ease work salvation for his people, let the appearances of things be ever fo dark and difficult. We have various instances of this in scripture. Once when the Ifraelites were at the Red Sea. Another when Gideon with three hundred men defeated a large hoft of Midianites. Another when Sennacherib befieged Jerufalem with a great hoft, and the angel of the Lord flew an hundred, eighty and five thousand of them in one night. When the church is in distress, God works falvation many times in unexpected ways; uses the vilest instruments to promote his defigus, and bring good to his people. The earth helped the woman. Let us acknowledge God as the fovereign ruler of the universe; and be fenfible that the wheels of providence are under his direction. He can fend his angels to protect his people in times of greateft: trouble. If God be for them who can be against them? In vain will be all the attempts of earth and Therefore let us labor for tranquillity under all the dispensations of providence. What more proper to produce and maintain such a state of mind, than a confidera-tion that God rules, and that the wheels are full of eyes, and guided by him; do not move but by his order or permiffion. Infinite wisdom prefides. Supreme power, joined with infinite wisdom and benevolence conducts all the affairs of the universe. Let us commit ourselves, and all our concerns to God by faith and prayer. that the wheels and living creatures are all under his direction, is an encouragement to faith, prayer, and trust in him. The confideration The vision will come in its time, and will not tarry; wait for it. God never fails those who feek him, trust 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 Connecticut, in the year 1799, in two letters to the Editors from the Rev. SIMONWATERMAN. LETTER I. TO THE EDITORS OF THE CON |