BY REV. CHARLES WALKER,

CASTLETON, VERMONT.

CHRIST DIED FOR MAN.

ROMANS V. 6. For when we were yet without strength, in due time Christ died for the ungodly.

THIS text brings to view the leading truth of the New Testament. Christ died for sinners. When men were "without strength," that is, when they were sinful, wicked, ungodly, Christ died for them. It is the leading truth of the gospel, because it is that with which every other truth in the scheme of salvation is connected, and on which the whole scheme itself depends. The gospel proposes a plan for saving sinners. In that plan, the atoning death of Christ is the pre-eminent part. It is the GREAT FACT of the gospel. Jesus Christ died for sinful men. Let us, my brethren, for a moment, look at this fact. Christ died for man-not for fallen angels. There are in the universe of God other beings, besides mankind, who are sinners. But the Savior's death was not intended to benefit them. They, saith the Scripture, 66 are reserved in everlasting chains, under darkness, unto the judgment of the great day." It is not with them a time of trial. They have not now a day of probation. Whatever might have been the conditions on which they, before they fell, occupied their heavenly seats, it is plain that no terms are now proposed to them for regaining those seats. The Savior did not die for their offences, nor was he raised again for their justification. His sufferings were endured for man, not for fallen angels-for those who have a day of probation, not for those whose doom is sealed-for prisoners of hope, not for prisoners of despair.

The Savior's death regarded man, also, in distinction from all holy beings. The angels of light and all other beings who have maintained their allegiance to God, have no need of a Redeemer's interposition on their behalf. And although from various parts of the word of God we learn that these holy beings cherish a deep concern for the affairs of men, and on this account, no doubt, looked with intense interest on Jesus' dying agonies, yet they could not feel that what they witnessed was necessary to their own enjoyment. They were happy without it, in the full enjoyment of God's favor.

But again-the Savior's death regarded man himself, not merely as an intelligent being capable of high attainments in knowledge and happiness, and of an exalted destiny; for other intelligent beings of as high

capacity as man derive no personal benefit from his redeeming work. Angels, both holy and fallen, have intelligent natures, are moral agents, and as capable of whatever is painful and wretched, and of whatever is desirable and felicitous, as man. But the death of Christ had respect to man as a sinner. It was only as a sinner that he needed a Savior. It was only as a guilty wretch, who had broken his allegiance to God, and had become a rebel against his rightful Sovereign, that man stood in need of One to make reconciliation between him and his offended Governor. Had man remained true to his duty and his God-had he continued to wear his original garb of innocence—had he never cast off the fear of God, and erased the divine image from his soul-had he not plunged into the pollution of sin and become abased and corrupted in the sight of Heaven, the Savior's atoning and restoring work would never have been undertaken.

Yes, it was for the benefit of man as a sinner, that Jesus Christ descended from heaven to earth, and expired on the cross. He gave himself up to indignity, suffering, and death for man, because man was sinful, because he had offended God, because he was exposed to all the horrors of eternal death, and could not otherwise be delivered. Jesus submitted to these sufferings to make man happy-to prepare a way for his restoration to the image and favor of God—to render it possible that the prodigal might return to his Father's house-to open heaven's doors, so that the lost wanderer might come in. Think of it, my hearers; think long and intensely upon it, that Jesus endured the revilings of a wicked world, the hidings of his Father's countenance, the bitter anguish of the garden, and the torturing agonies of the cross, that sinful man might be saved that the guilty rebel, who deserved a place in the prison-house of eternal despair, might have a place in heaven, and a harp of gold, and a crown of glory. Was ever love like this? "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Jesus so loved sinful men that he died for them. “O that men would praise the Lord for his goodness, and for his wonderful works to the children of men."

This simple and obvious train of thought lays a foundation for several very important reflections.

tion.

1. The immense value of the human soul. In no other way does this appear so strikingly as by contemplating the price paid for its redempWe can, indeed, obtain an exalted conception of the worth of the human soul, by considering its nature-by looking at its capacities for intelligence and enjoyment-by contemplating its capability of exploring the vast fields of knowledge, the works of creation and redemption, and by reflecting on its adaptedness to increase in knowledge and felicity during eternal ages. In this way it is easy to understand, that the

soul of the lowest of the human race is capable of rising, in the long and distant periods of eternity, vastly higher than the present elevation of angelic natures, and of enjoying more happiness than all created beings have yet enjoyed, since time began. But when I inquire the value of the human soul, tell me not of its capabilities-tell me not of the intellect of Newton, which could trace the march of planets and systems, and explore the handiwork of God-point me not to the extatic joys of Payson, who, "swimming in a sea of glory," began to warble seraphic songs on earth. Nor tell me even of the songs and allaluiahs of heaven where the redeemed see as they are seen, and know as they are known. All this is interesting, intensely interesting. But I learn the value of the human soul from another Teacher. I have the mind of God on the subject. He shows me that it is worth the sacrifice of his well-beloved Son. I look to the cross. There I learn what estimate God puts on the human soul. There I see the price paid for its redemption. This view supersedes immeasurably all other computations of its value.

2. God has done more for sinful men than he has done for angels. Without doubt the greatest gift of God to created beings is the gift of his 3on. This is "his unspeakable gift," and immeasurably exceeds all others in value. But this gift was made to man-to man as a sinner. Not simply to man as a creature capable of happiness, but as a transgressor deserving only misery. This gift was not made to angels. The holy angels could not receive it. They did not need pardon by the blood of Christ. And though God has given them all that is necessary for their complete and eternal felicity, though he may have given them capacities for intelligence and enjoyment of a higher order than he has bestowed on man; yet he has not imparted to them his greatest gift. This came down to sinful man.

O ungrateful men, look at this fact and wonder! Look at it and be filled with admiration of the exceeding riches of the divine goodness. Why should God bestow his greatest gift on the least deserving? Why should he make the most valuable benefaction that ever Heaven granted, to such as deserved his wrath-to poor, degraded, sinful man? This will afford matter of astonishment and gratitude for ever. Eternity will not be long enough to exhaust this theme of praise. Just look at it, my hearers, a little more in detail. See that poor man, scarcely known among the busy multitudes of earth. Very few here notice him. His death would scarcely leave a blank, except at his own fireside, and in the place where, with others, he offers up prayer to God; and when he dies his fellow-men will hardly remember that he ever lived. Yet God notices that poor man. He gave his only begotten Son to die for him-a greater gift than ever he bestowed on the highest angel of glory.

Look again at that vile and loathsome profligate a wicked wretch, who utterly casts off the fear of God, and sets his mouth against the heavens. He spurns the restraints, not only of religion, but of morality. He profanes the name of his Maker, tramples on every rule of virtue, and wallows in all the mire and filth of depravity. He is a disgusting nuisance among men. Yet that miserable man has an immortal soul. He has a capacity for whatever is great and good, and high and holy. He might be saved if he would repent and turn to God, and have his polluted soul washed in redeeming blood. But if he perish in his iniquity, as in all probability he will, yet God gave his Son to die for such men. Yes, God has given to the chief of sinners a richer gift than ever he bestowed on Gabriel.

3. Redeemed saints in heaven have greater cause for gratitude than even the angels. The simple reason is, that they have received the richest gift. In their songs there will be certain enrapturing strains which angels can never adopt. All the inbabitants of that blessed world may sing—“Worthy is the Lamb." But angels cannot add, as redeemed sinners will," for he was slain for us." It was for sinners alone that Jesus died; and those of them who, through his redemption, shall be brought home to glory, will raise the most grateful notes heard in heaven, in praise to Him as their Deliverer.

One peculiar source of the happiness of the redeemed in heaven will be the contrast between their present and former condition. Once they were living on earth amidst all the temptations and dangers of a sinful world; now they are in heaven. Once they were sinners, covered with moral defilement, vile in the sight of heaven and vile in their own sight;-now they are holy, no stain of pollution or guilt cleaves to them; they have washed their robes and made them white in the blood of the Lamb. Once they were in a state of danger-they feared much that they should be lost for ever-they trembled and wept lest they should never be permitted to enter the gate of the New Jerusalem-they had, many times, awful apprehensions that they should be cast down, as they deserved, to hell. But now they are safe-their feet stand on Mount Zion-they have put on robes of perfect righteousness and crowns of unfading glory. Their fears and tremblings are all over. "They shall hunger no more, neither thirst any more; for the Lamb that is in the midst of the throne shall lead them by living fountains, and God shall wipe away all tears from their eyes." This contrast in their situationthis comparison of what it now is with what it once was, must, of course, contribute a large share to the overflowing fulness of their felicity. But angels, except by sympathy, cannot partake of this. They were never exposed to the snares of a sinful world. They were never sinnerswere never afraid that they might fail of obtaining a place in heaven.

But those who have

Heaven was always their habitation, and they did not gain it by tears and prayers, through the blood of the Savior. I do not say that angels are less happy than redeemed saints in heaven. All in that world are doubtless as happy as their capacities admit of. been redeemed by the blood of Christ, and have escaped the pollution of the world, have on this account a distinct and peculiar source of happiness. And they will feel it and rejoice in it for ever. They will feel that they have greater cause for gratitude than even angels have; and this will tune their voices and their harps, while they sing "the new song which none can learn, but the hundred and forty and four thousand, which were redeemed from among men-"Worthy is the Lamb that was slain, and hath redeemed us to God by his blood, to receive power, and riches, and wisdom, and honor, and glory, and blessing."

4. They who sink to hell from Christian lands, will have a source of misery which even devils do not have. It is not said that they will be more miserable than the fallen angels; for concerning this we have no adequate means of knowing. But that they will have some occasion of misery, some stings of conscience, some sources of regret and self-condemnation which devils do not have, is perfectly evident. They will remember that a Savior died for men, and that they might have had redemption through his blood. They will remember that they once had a day of probation, and the invitations of mercy. They will remember that they were forewarned of their doom, and urged to repent and lay up their treasure in heaven. And they will remember too that they neglected the great salvation, and brought all this wretchedness on themselves. Their reflections will go back to the time when, seated in the Christian congregation, Jesus Christ was evidently set forth crucified among them, and they were affectionately invited to become his followers and be happy-to look to his cross, and live.

But such offers of salvation were never made to fallen angels, and they cannot, of course, reproach themselves for having rejected them. No Savior died for them; nor have they, since they became sinners, had any offers of mercy and pardon. And though they may be filled with remorse at the recollection of their rebellion and apostacy; though their very existence may be rendered a curse by their raging passions and their enmity against God; though, when they look towards the seats of glory, which they might still have occupied, if they had remained firm in their allegiance to Him that sitteth on the throne, they may groan in unutterable anguish and dreadful despair; yet they can never reproach themselves with having trampled on a Savior's bloodtheir eternity will not be filled up with the self-condemning reflection, that they had an opportunity to regain the happy seats they had lost, but neglected it. Though they will be miserable and justly miserable for