"the law, being made a curse for us ;"* that " he suffer❝ed once for sins, the just for" (or instead of) “ the un“ just;”† but that “ he bare our sins in his own body on "the tree;" and "was made sin for us." The prophet peaking above 700 years before, "of the sufferings of "Christ, and the glory that should follow,” having observed, that "he bore our griefs and carried our sorrows," "was wounded for our transgressions and bruised for 66 our iniquities," shews the reason of this, by adding that "the Lord iaid," or caused to meet," on him the iniquity " of us all;" so that "it was exacted and he became an"swerable" according to the genuine meaning of the next words, rendered in our version," he was oppress❝ed, and he was afflicted." Thus he would "justify 66 many, for he would bear their iniquities,” and not merely the punishmant due to them. We may, in many cases say that the innocent suffers for the guilty, when one is exposed to loss or pain by means of another's fault, or for his benefit; but can it be said, with propriety, that the Lord lays upon the innocent sufferer the iniquity of the offender, or that the latter bears the sins of the former; when no translation or imputation of guilt is intended, and no real atonement made? If so, what words can convey the ideas of imputation and atonement? What determinate meaning can there be in language? Or what doctrine can be deduced with certainty from the sacred oracles? The expressions, ransomed, redemption, purchased, bought with a price, propitiation, and several others, concur to prove this doctrine. II. The testimony of John Baptist, "Behold the "Lamb of God, which taketh away the sin of the "world,"|| contains a very conclusive argument on this subject. Whatever other reasons may be thought of, for a lamb being the selected emblem of the Lord Jesus; he could not as "a Lamb take away sin," except "by "the sacrifice of himself;" his teaching, rule, and example, tend in different ways to reform mankind; and * Gal. iii. 15. 1 Pet. iii. 18. Isa. liii. + 2 Cor. v. 21. 1 Pet. ii. 24. the influences of his Spirit sanctify the believer's heart. In these respects he may be said in some sense to take away sin; but as a Lamb, he could only take away the guilt of it by giving himself to be slain, that he might "redeem us to God with his blood;" being the antitype of the paschal lambs and daily sacrifices, even "the "Lamb slain from the foundation of the world." III. When the apostle argues, that "if Christ were "not risen, the Corinthians were yet in their sins,"* what could he mean, but that, as nothing could prove the reality and efficacy of Christ's atonement, except his resurrection; so nothing could take away their guilt but that atonement? For their reformation and conversion to the worship and service of the true God was a fact, which could not be denied, whatever men thought of the doctrines in question. "But IV. The same apostle says, that "Christ will appear "the second time without sin unto salvation."+ "did he not appear the first time without sin? What "then is the meaning of this opposition, that at his first "coming he bare our sins, but at his second he shall 66. appear without sin ? The words can have no other 66 imaginable sense, but that at his first coming he sus "tained the person of a sinner, and suffered instead of us; "but at his second coming he shall appear, not as a “ sacrifice, but as a Judge."‡ V. The apostolical method of exhorting men to holiness evinces the same point. They uniformly draw their arguments, motives, and encouragements from the cross of Christ. "His own self bare our sins in "his own body on the tree, that we, being dead to sin, "might live in righteousness." "Ye are bought with a "price; therefore, glorify God with your bodies and "spirits, which are his!" This is indeed the distinguishing peculiarity of their exhortations, in which they differ from all others, who have attempted to excite men to virtue or morality.§ * 1 Cor. xv. 17. † Heb. ix. 28. + Tillotson. $1 Cor. vi. 20. 1 Pet. ii. 24. 2 Cor. v. 14, 15. Eph. v. 1, 2, 25, 26, Tit. i. 11-15. Pet. i. 13-20. VI. The appointment of the Lord's supper, in remembrance of the body of Christ broken, and his blood poured out, and as a representation of the manner in which we become interested in the blessings of his salvation, even by "eating his flesh and drinking his "blood," is a most conclusive argument on this subject. The peculiar nature and intent of this ordinance will be considered in a subsequent essay; but the special event commemorated, and the words of our Lord when he appointed it," This is my blood of the New Testament, "which is shed for you and for many, for the remission "of sins;" do manifestly prove that his death was a real atonement; that this atonement is the grand peculiarity of the gospel; and that no man is a genuine Christian, unless by true faith he become a partaker of that inestimable benefit. VII. Lastly, the songs of the redeemed in heaven, even of those who had "come out of great tribulation,” and had shed their blood as martyrs in the cause of Christ, may well close these brief but unanswerable arguments in proof of this important doctrine. With out one discordant voice, they ascribe their salvation to "the Lamb that was slain, and had redeemed them to "God with his blood;" "Who had washed them from "their sins in his own blood." But in what sense could the Lamb that was slain wash them from their sins in his own blood, unless he were truly and literally an atoning-sacrifice for them? This likewise shews the vast importance of the doctrine in the Christian system. It is indeed essential to it; for he, who denies or overlooks it, cannot have the same judgment of the divine perfections, law, and government; or of the evil and desert of sin, which real Christians have. He cannot approach God in the same way, or with the same plea. He cannot exercise the same kind of repentance or faith; or feel himself under the same obligations, and influenced by the same motives, as they are. He cannot pray, or thank and bless God, for the same benefits; or have the same reasons for gratitude, humility, * John, vi. 48-58. patience, and meekness. In a word he cannot be meet, for the same heaven; but would dislike the company, dissent from the worship, and disrelish the employments and pleasures of those, who ascribe all their salvation to the atoning blood of the Lamb. And is not this sufficient to prove that he cannot possibly be partaker of the hope, the love, the joy, which are peculiar to the religion of the crucified Emmanuel ? It is however to be feared, that numbers assent to this doctrine, who neither understand its nature and tendency, nor are suitably influenced by it. The cross of Christ, when contemplated by an enlightened mind, most emphatically teaches the glory and beauty of the divine character, the reasonableness and excellence of the moral law; the value of immortal souls, the vanity of earthly distinctions, the misery of the most prosperous transgressors, the malignity of sin, the lost estate of man, the presumption of every self-righteous confidence, the inestim. ble value of this foundation for our hope, the sinner's motives and encouragements to repentance, and the believer's obligations to the most self-denying and devoted obedience to his reconciled God and Father. He therefore, who truly believes, and spiritually understands this doctrine, and who glories in the cross of Christ alone, will habitually give his eternal concerns a decided preference to every worldly object. He will feel an earnest desire to promote the salvation of souls, especially the souls of those who are most dear to him. He will be " crucified to the "world, and the world to him." He will repent of, hate, and forsake all his sins, and seek the crucifixion of every sinful propensity. Though he entirely renounces all other confidence, save in the unmerited mercy of God in Christ Jesus; he will yet deem it his pleasure, privilege, and honour to live" to him, who "died for him and rose again." The example and love of Christ will reconcile him to reproach, contempt, selfdenial, and persecution for righteousness' sake; and dispose him to forgiveness, love of enemies, enlarged benevolence, and whatever can "adorn the doctrine of "God our Saviour." Whilst we would therefore "contend earnestly for "the faith once delivered to the saints;" we would also caution every one not to "imprison the truth in unrigh"teousness." They, who vilify the atonement, are not the only "enemies of the cross of Christ;" for such as hold it in a carnal heart, and disgrace it by a sensual life, fall under the same condemnation.* It is to be feared, that many, who are zealous against the fatal Socinian heresy, are tainted with the abominable infection of Antinomianism; and that numbers of another description, who contend for the doctrine of the atonement, do nevertheless rest their hope for salvation principally upon their own moral goodness, and not on the merits and expiatory sufferings of Christ. But as that "God of all grace," "who spared not his own Son, but "delivered him up for us all," will "with him freely "give all things" to the true believer; so assuredly he will not in his awful justice spare any of those, who oppose, neglect, or abuse his great salvation; for," our "GOD is a consuming fire!" ESSAY X. On our Lord's exaltation, and his appearance in the presence of God for us. WHEN our Saviour upon the cross was about to commend his spirit into the Father's hands, he said "It is finished." Whatever the types had prefigured, or the prophets foretold, concerning his obedience, conflicts, and sufferings; whatever the glory of God, * Phil. iii. 18-21. |