“But God commendeth His love toward us in that while we were yet Sinners, Christ died for us.” Rom. 5:8

1. 112 H. 153 P. 80807 2. 85 H. 76 P. 3. 548 H. 32 P. But God commendeth His love toward us in that while we were yet Sinners, Christ died for us. Rom. 5:8 In this singularly beautiful, and masterly argument of the Apostle upon the doctrine of gratuitous justification, he presents us with an illustration of the Love of God which is exceedingly simple and yet which stamps it with an excellence that is at once mysterious and supernatural. The fact of [Christ Jesuss] vicarious death, as the evidence of the Divine Love, suggests to the mind of the sacred writer, the idea of the possibility of one human being giving his life for another, and so he furnishes us with a train of thought which taking its outset from the least possible [and] proceeding to the more probable of such cases, [and] without even admitting that it would be certain in any case that one man would die for another, under even the most favorable circumstances, suddenly places before us the amazing fact that the [?] [?] God has done this very thing for us, -- has died for us -- when we were not only neither righteous, nor good, but while we were yet sinners. A closer examination of this train of thought will be interesting. For scarcely for a righteous man, will one die, that is to say: it is hardly to be expected that man who does all that the law and justice demands of him, who while he is precise and exact in all his conduct and in all his dealings with his fellow mind, doing justly him self and exacting justice from all others, should in- spire such a feeling of duration, and love in the hearts of those around him, as that they would any of them be willing to die for him, if circumstances should seem to demand it. The utmost that could be excited in them toward such a character would be respect, --cold, feeble, unemotional respect -- which would not lead to any considerable sacrifices. Yet the Apostle continues, peradventure, by bare possibility, for a good man, some would even dare to die. We can conceive that a man whose [Christ Jesus]. was constantly illustrating the law of kindness and of love to others, might inspire such blended admiration, and enthusiastic love toward himself as to prompt some men to venture the sacrifice of their lives for him. In this act there would be exhibited a feeling of enthusiasm [and] romantic devotion which may have been experienced in the history of our world. In doing this we perceive that there would be inspiration arising from the reflection that this man for whom I die is every way worthy of my love and is prominent in Society for his traits of extraordin- ary excellence. Or by his many and disinterest- ed acts of kindness for me, has bound me by cords of gratitude [and] love. Besides all this my dying for such a man would crown my memory with imperishable honor [and] glory. These cases the Apostle regards as reaching the very utmost limit of human Sacrifice, and the greatest possible exhibition of human love. But after admitting these things, he evidently leaves the whole matter among events merely imagi- nary, and wholly uncertain. Yet and he has an object and a purpose in all this, -- he states it as a fact that in the course of this worlds history, an exhibition of Love has been presented which overmasters all such imagin- ary cases, and eclipses the brightest pictures that can be conceived of human love. By contrast then he proceeds to say But God commendeth His Love to us -- (i.e.) He makes His love to us more conspicuous -- more remarka- ble, more wonderful, -- in that while we were yet Sinners, Christ died for us. We were not righteous, -- we were not even just; we did not meet the demands of common justice; we were not kind, and loving, and affectionate; but we were infinitely removed from him by moral corruption; we were long continued rebels against Him; we were unbelieving and impenitent sin- ners against Him; and clamped with moral turpi- tide, and justly exposed to His wrath and displeasure. Yet, notwithstanding all this corruption, and enmity to God, [and] in the very midst of it all Christ died for us! 1.It is well for us now to understand the true meaning of this expression. What is the meaning of the expression [Christ] died for us? In what sense is this true? We ascertain this by deciding the sense of the word for in this connection. There is a sense in which others have died for us, but it is not the sense of the word as here used. For example -- the criminal who has forfeited his life to the violated laws of his country, died for others: -- he died as a terror to evil doers. The world that perished in the deluge died for others -- a warning to the enemies of God. The Israelites that died in the wilderness Paul says died as admonitions to us; the death of many a loved one was made to occur solely for us; -- to wean us from earthly idolatry, and to teach us the frail [?] of earthly joy. But in no such sense died [Christ] die for us. The world for here is to be accepted as meaning in our stead. But we shall never obtain a right conception of the death of [Christ] in our stead, until we properly understand. II.His Priestly office. Set me repeat the world of your catechism in answer to the question: How doth Christ execute the office of a Priest? [Christ] executeth [?] in His once offering Himself a sacrifice without spor to God to be a reconciliation for the sins of His people, and in making a continual inter- cession for them. The definition Paul gives of the office of a Priest is in these words: Every High Priest taken from among men, is ordained for men, in things pertaining to God, that he may offer both gifts and Sacrifices for Sins. By analyzing this verse we shall arrive satisfactorily at the proper meaning of the expression, [Christ] died for us. I.The Priest must be of the same nature as that for which He serves He must be taken from among me,-- He has the nature, -- he is related to the [?] for whose welfare he acts. This is the general under- standing of this relation to the race. But there is something more particular in this office. 2.He is ordained for men; -- (i.e.) for individual men; particular persons; [and] this permits our special personal relations to men. It is for then that He is expressly ordained; it is for them that He undertakes the office of a Priest; and for them He acts. 3.The, He, in His office of Priest, acts with God as His object. So God all His action are di- rected. He is ordained for men, in things per- taining to God. -- His Priesthood propitrates God; it makes inter- cession to God;-- it satisfies Gods justice; it pacifies Gods wrath; it secures Gods favor; it seals Gods covenant love; it gives effect to Gods eternal purpose [and] grace. Then we see 4.the object of [Christ]s Priesthood; that He may offer both gifts and sacrifices for Sins. This is indeed the great work [and] business of the Office of High Priest. To offer sacrifices for Sins. The peculiarity in [Christ]s offering sacrifices which distinguishes it essentially from all the offerings of other Priests, is that they offered other victims in sacrifices, He offered Himself. There was in their case a Priest, [and] also a victim separate from the Priest-- the Priest was one thing; -- the victim another. But [Christ] was at the sametime both the Priest and the victim -- the Priest [and] the Lamb. But it is all important that we do not obscure the true glory of [Christ]s offering of Himself by re- presenting Him as a mere passive victim, that perished by the will [and] power of another, a victim that was made to die by another, and who submitted to death as a mere endurance. It is true He offered death; the just for the unjust; He was killed by wicked hands; the powers of Hell for a dreadful moment were let loose upon Him; The Lord bruised Him-- He endured the Cross; and submitted to Death. That is all true. Death seemed to be the con- queror. But in all this we must be careful not to overlook the great fact that as a High Priest He was active -- not passive -- He offered Himself. He did it Himself. He died not merely submissively but by positive priestly action giving Himself to God. Let us see how we are borne out in all this by [S.S.?]. [?] tells us He poured out His soul onto death.: Paul He loved the Ch., [and] gave himself for it. Again: [Christ] also hath loved us and hath delivered Himself for us an offering and a sacrifice to God for a sweet-smelling Savor; He by himself purged our sins; John in the Apocalyptic Doxology exclaims: Unto Him that loved us, and washed us from our sins in His own blood;-- [Christ] too says of Himself: The Son of Man came to give His life a ransom for many; and then again; -- the good Shepherd giveth His life for the Sheep; As one take the life from me; I lay it down of myself. Therefore doth my Father love me because I lay down my life that I may take it again. I have power to lay it down, [and] I have power to take it again. Paul again (Heb.) says Now once in the end of the world, hath He appeared to put away Sin by the sacrifice of Himself; an utterance of inspiration says Martin, which fearlessly. presents the Sacrifice of the Cross as an offering in suffering, and as suffering in offering. We must guard carefully then against the [?] Scriptural idea that when [Christ] died there was nothing in His death but the unmurmoring endurance of immeasurable sufferings; the being subjected to death as the penalty due to Sin. For while this all true -- the danger is that we shall think His pre- vious life was positive action, but now at the time of His death there was nothing but passive suffering. I cannot express this grand thought in words more appropriate than these which fall from the powerful pen of a great modern Preacher: This representation of the Cross of [Christ] is a most inadequate. It exhibits the Cross as the emblem [and] seems of patience merely, while it conceals these glorious and glorifying aspects of it in which it is seen to be an altar of Priestly agency, a throne of powerful action; and a chariot of victory and triumph. The grand Scriptural idea that we must carry along with us is that while Death seemed to be the conqueror it was so because [Christ] voluntarily submitted to it. He dismissed His own Spirit. And so while Earth, and Hell, and Heaven; Earths ruler [and] her rabble, her Kings [and] Priests and soldiers and malefactors, assailing Him; Her Jews [and] Gentiles; her dumb crea- tures even; Earths forests furnishing word; Earths streams refusing water; earths bitterness mingled in vinegar [and] gall; Earths curse em- bodied in her thorns, in mockery [and] pain to crown Him; earths founded steadfastness refusing to support Him; and her firma- ment to shine upon Him; Hells utmost force [and] fury gathered up against Him; Heavens Sword devouring Him [and] Heavens God forsaking Him; Earth [and] Hell and Heaven thus in conspiring action against Him unto the uttermost of Heavens extremest justice, and earths and Hells extremest injustice, -- what is the Glory of the Cross if it be not this, -- that with such action con- spiring to subdue His action, His action outlasted and outlived them all, and He did not die subdued [and] overborne into dying, -- He did not die till He gave Him- self in death. Such is the Scriptural doctrine of the Priestly action of [Christ] in dying for us. When he died for us that was vicarious, and as He died actively, [and] voluntarily He was no mere passive victim. III. But why did He die for us? What was the design of His death? Was it as an Example to us? This is what some say! But aside from the cold and unmeaning force of such a theory, there is the fundamental idea that He died as a Priest -- an official death. Is Example an office? Others say He died a Martyr to the Truth! This is no office. The same answer may be given to all the other heretical theories which men have put forth to interpret the design of [Christ]s death. It was not self denial -- nor self sacrifice Nor moral influence, nor a grand Govern- mental display of Gods anger against Sin. IV The true design of [Christ]s death then was that He died as an expiation of our guilt and to make reconciliation for the sins of His people. He died for us as a sacrifice as a ransom, as our substitute, that He re- deemed us from the curse of the Law of God being made a curse for us, that He once suffered for Sins -- the gust for the unjust, that He might bring us unto God. I know it is fashionable in these days when men are carried away by sen- sational preaching, and sentimental neology, to repudiate all this as the absolute creed of an effete system too antiquated for this era of advanced thought. But I defy any mean to abolish [and] exclude this theory [and] understand the Bible. If the atonement be not vicarious what use serve all the types [and] ceremonies, the altars [and] victims of the Mosaic dispensations? Banish it, [and] how account for His sufferings stall? He had no sins -- [and] the theory that is substitute for own holds that He did not die for the sins of others. What mean the mournful yet blessed statements of Isaiah He was wounded [?] bruised [?] the chastisement of our peace [?]. With His [?]. All we like sheep [?] [?] of us all. Take away [Christ] as my substitute [and] what shall I do to hush the voice of an accusing Conscience? What answer [and] the question What shall I do? Oh, well may the grief stricken mourner say to these miserable comforters they have taken away my Lord [and] I know not where they have laid Him. But away with these miserable refugees of false doctrine [and] let me embrace the doctrine sweetly sung by the sacred Post: -- Jesus, my Great High Priest Offered His blood [and] died, my guilty conscience seeks no sacrifice be- side; His powerful blood did once atone, And now it pleads before the throne. Oh the sweet wonders of that Cross Where God my Savior groaned [and] died. My noblest life her spirit draws, From His dear wounds and bleeding side, This things being true there are two great facts that grow directly out of th[?]: 1.The Saw of God has now no claim against The Sinner who has accepted [Christ] by faith. There is therefore now no condemnation [?]. (The draughted man [and] his substitute in the War of Chapolean 1.) 2.This very fact carries in it a power to kindle in us a flame of never dying Save to our own precious Savior. We love Him because He first loved us. The California emigrants wife who died upon the burning ship to save the life of her child. O for this love, let rocks [and] hills, their lasting silence break. And all harmonious human tongues, The Saviors praises speak. Amen [and] Amen!