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 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? 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. Per haps, 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. 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 exposed to be ea, ten up by thefe animals, we take great pains to fearch after them, that we may give them the honors of fepulture. of fepulture. And, no doubt, this is fuitable and proper. Now, if we view our bodies more precious and refpectable than the car. caffes of animals, because they have been, and are again to be connected with reafonable and immortal fouls, how precious and honorable must the body of Chrift appear, which was really and truly united to the Godhead? It is reunited, and will continue in perfonal union with the great Jehovah to all eternity! Another thing, which will tend to illustrate the subject is this: We inter with more refpect the remains When a man dies, though noth- of a man eminently great and ufeing but his mortal part perishes, yet ful, than we do the remains of an we view it as fomething more than obfcure member of the communithe death of a mere animal. Noth- ty. Though funeral pomp is often ing but the animal part is dead; nifplaced, by being given to the yet it is a part of man, a rational rich inftead of the truly great and creature and firft of God's works excellent; yet there is, no doubt, below. Hence the crime of kil- a propriety in making a difference ling a man, though nothing but his in our treatment, not only of the animal part is deftroyed, is great living, but of the dead. It was in comparison with the crime of proper that Jofiah and other good killing a mere animal. "Whofo kings in Judah fhould be buried in theddeth man's blood, by man fhall the chiefeft fepulchres of their his blood be fhed: for in the im- fathers, and that there should be a age of God made he man." The great mourning at their funeral, lives of many beafts are taken to while fome of the wicked, idolafupport the life of one man, and trous kings of Ifrcal had the burithat his animal life too. But why al of an afs. When the foul has is the animal life of man made fo left the body, what remains in our much account of? It is evidently fight of a good man is no better because it is perfonally and inti- than what remains of a wicked mately joined to a rational foul.man, neither is a man, in this fenfe, It is on this account, we treat with any better than a beaft: for all great refpect the mouldering re moulder back to duft. It is evi dent therefore, that we do, in fome meafure, appreciate, or value the body, in proportion to the greatnefs and goodnefs 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 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 gloious 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 eftate. 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 lofs 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 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 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." And as God by laying down his life for us has given the moft decided proof of his unfeigned love toward us; fo he has, at the fame time, given the cleareft poffible exhibition of his infinite oppofition to fin and full determination forever to frown upon it. And this is what is neceffary 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 sweet connection with himself, even fo near, as to be a part of himself, fo that his blood fhould be God's blood, and his dying be called God's laying down his life. Let the fe 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 juftifieth him, who believeth in Jefus, There is forgivenefs with God, becaufe there is plenteous redemption through the blood, the precious blood of Chrift, who was a Lamb, without fpot. Here is a broad bafis, on which to build everlasting hopes! FOR THE CONNECTICUT EVANGELICAL MAGAZINE. Explanatory notes and remarks on Ezek. x. 8-12. "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 cherub: And the appearance of the wheels was as the colour of a berylfione. 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 head looked, they folfowed 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." IN 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 vifion.--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 first chap. the Prophet relates a remarkable vifion 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 instability of all human affairs. The wheels were all four alike; and of a remarkable workmanship; as if a wheel had been in the midst 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 eaft or weft fo that the wheels, as well These are represented, as hav-as cherubims were ready to run any ing 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. Each one has four faces, one looking to every quarter. This may fignify their fitnefs to watch, and do what God requires of them on all occafions: their fitnefs to way without turning. In the ro and II verfes, it is faid, "as for their appearance, they four had one likeness, 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 run any way on his meffages.ftate in which the Lord Jehovah 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 ftrength: The face of an ox, denoting their obedience and patience: The face of an eagle, denoting the acutenefs of their penetration or difcernment, and ceJerity in performing the divine will. 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 In order to give a juft view of this vifion, it may be obferved, 1. That God ufes the ministry of angels in the administration of the affairs of providence. Their miniftry is invisible 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 pleafure. Hence fays the pfalmift, "Blefs 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 fhall be heirs 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 suffer 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 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 pleafure. 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 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 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 purpofes, are mysterious 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 fearch 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 exquifite 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 hardnefs of Pharaoh's heart, and his unwillingness to let the children of IL. 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 easily 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 cafe 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 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; ufes the vileft inftruments to promote his defigns, and bring good to his people. The earth helped the woman. Sometimes God makes ufe 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 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 greatest trouble. If God be for them who can be against 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 universe. Let us commit ourfelves, 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 trust in him. The vifion will come in its time, and will not tarry; wait for it. God never fails those who seek 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 PirмOUTH, State of Connecticut, in the year 1799, in two letters to the Editors from the. Rev. SIMON WATERMAN. LETTER I. TO THE EDITORS OF THE CON |