Original Essays.

THEOLOGY; NATURAL AND BIBLICAL.

CHAPTER VII.—THE ATONEMENT.

"For I delivered unto you first of all that which I also received, how that Christ died for our sins, according to the scriptures."-1 Cor. xv. 3.

GOD is just. His laws cannot be transgressed by his intelligent creatures without their incurring the penalty, "The soul that sinneth, it shall die." Hence, when man transgressed the Divine law, he must either die himself, or a substitute be provided to die for him. This substitute we have in the person of the Lord Jesus Christ.

In the fifth chapter of this series of papers, we have seen the Lord Jesus in His birth, sufferings, and death. The claim which he puts forth as being equal with God, raises Him above all mere creatures.

The doctrine of an expiatory sacrifice for sin, must have been taught by God to the first sinning pair. There is something very significant in the offerings made by Cain and Abel to God. "Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof." (Gen. iv. 3, 4.) The offering of the elder brother was not accepted by God, while the offering of the younger was. Why so? The one came in the order of the Divine appointment, the other did not. Cain is not to be judged harshly; but he did not come with the right offering at this time. It might be all well enough under other circumstances; but to bring a thank-offering when the Lord required a sin offering, it could not be accepted. Looking at the subject in this light, we see the propriety and the reason of the Divine inquiry and remonstrance. "And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen ? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." (Gen. iv. 6, 7.) The lesson here taught by God to disappointed Cain, was evidently this; that if he had not come at the first with the right kind of offering, the way was still open, and the sin offering was at hand, even lying at his door: he could bring it, and he, as well as his brother, would be accepted.

This early fact in man's history sets forth the necessity of an atonement. This doctrine, which is so clearly taught in the Bible, has by some means or other been held by men in all ages and in all parts of the world. Both the cultivated heathen and the rude barbarian have held the notion of offering sacrifices to their gods.

The ancient patriarchs offered their lambs as burnt offerings. The Apostle Paul informs us, "By faith, Abel offered unto God a more excellent sacrifice than Cain." (Heb. xi. 4.) The spiritual among these JULY, 1869. VOL. XIX.

patriarchs saw by faith when they offered up their lambs on their mountain altars, "The Lamb of God which taketh away the sin of the world." (John i. 29.)

The doctrine of atonement which was thus shadowed forth in the sacrifices offered under the patriarchal dispensation, was formed into a regular system in the Mosaic economy. The paschal lamb offered by the Israelites in Egypt, referred clearly to "Christ our passover." Its blood, sprinkled on the doorposts and lintels of the houses of the Israelites, preserved the household from the destroying angel, who passed over these houses when he went through the land of Egypt to destroy the first-born in every family.

Any one reading the book of Leviticus, in connection with the Epistle to the Hebrews, must see that the morning and evening lamb to be offered up, the sin and the burnt-offering, the slain and the scape goat,referred plainly to the offering up of Christ. This, the writer of the Epistle expressly declares: "For it is not possible that the blood of bulls and of goats should take away sins. But this man, after

he had offered one sacrifice for sins, for ever sat down on the right hand of God." (Heb. x. 4, 12.) The argument used by the writer of this epistle, is, that the sacrifices offered under the former dispensations, derived their value from the death of Christ; "For the law made nothing perfect, but the bringing in of a better hope did." (Heb. vii. 19.) Hence, the law sacrifices were shadows; this was the substance. The priesthood was constantly changing, the offerings were continually made. "For by one offering, He (Christ) hath perfected for ever them that are sanctified." (Heb. 10, 14.) Again, "But this man (Christ), because He continueth ever, hath an unchangeable priesthood." (Heb. vii. 24.)

The necessity of an atonement rests on the inflexibility of God's justice, "For all have sinned, and come short of the glory of God." (Rom. iii. 23.) Sinners will have to suffer the penalty of transgression, or an atonement must be made for them. Blessed be God! an atonement has been made. "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God." (1 Pet. iii. 18.)

The doctrine of atonement which was shadowed forth by the offerings under the old dispensation, was fully predicted and plainly set forth by the prophets. Christ himself, while on earth, with the cross constantly before his eye, if for a moment he calculates on the possibility of avoiding its suffering and shame, checks the thought by the ejaculation: "But how then shall the scriptures be fulfilled, that thus it must be?" The long roll of prophecy pointed to Christ. The devoted saints of old, like Abraham, rejoiced to see his day: they saw it and were glad. Those who walked with God, but who never wrote down their thoughts, or whose writings have been lost, had a glimpse, at any rate, of the coming Saviour, and understood something about the work He was coming to perform. From Moses to Malachi, there are predictions concerning the great atoning

work of Christ. There was, therefore, great propriety in the subject of discourse which Jesus delivered to the two disciples while journeying to Emmaus. Their hearts were sad at the recollection of the mournful event of the death of their Master which had just taken place. "We trusted," said they, "that it had been He which should have redeemed Israel." But these hopes had now withered; and their risen Lord very sharply reproves them, by saying, "O fools, and slow of heart to believe all that the prophets have spoken;" and then asks, "Ought not Christ to have suffered these things, and to enter into His glory?" He then delivered a sermon, of which we have only the text: "And beginning at Moses and all the prophets, he expounded unto them in all the scriptures, the things concerning Himself." (Luke xxiv. 25, 27.)

Isaiah, when in prophetic vision he saw the great Immanuel, God with us, born of a virgin, was evidently greatly astonished. And when, further, he saw Him suffer, he asks, "Who hath believed our report?' Then, by the Spirit, he writes down in that memorable chapter of his prophecy, Surely, he hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him, and with His stripes we are healed. All we like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all." (Isaiah liii. 4, 7.)

The death of Christ, thus plainly seen by Isaiah, and so forcibly described, has led some unbelievers boldly to declare that this chapter in his prophecy is an interpolation, and was written by some one after the event. Unhappily for the holders of this notion, it is contradicted by facts. The Jews, the bitterest of all the enemies of Christianity, have been the custodians of the old Hebrew scriptures; and they have preserved the writings of Isaiah with as diligent care as those of Moses, and this part of those writings with the same scrupulous fidelity as the rest. The Ethiopian eunuch, after having been to Jerusalem to worship, had a copy of Isaiah's prophecy, and was reading this very portion when accosted by the Christian Evangelist, Philip. Without noticing the other prophets who touch upon this most important fact, we may content ourselves by quoting our risen Lord's own words to his disciples: "Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." (Luke xxiv. 46,47.)

As it respects the extent of the atonement, men have differed, and still do differ Were it not that I have lived long enough not to be greatly astonished at any opinions and views of men, even with the Bible in their hands, I should greatly wonder how men can really bring themselves to believe that Christ did not die for all. But good men, learned men, thinking men, do believe that the atonement is limited. When one takes into account the universal depravity of man, "That all have sinned;"

patriarchs saw by faith when they offered up their lambs on their mountain altars, "The Lamb of God which taketh away the sin of the world." (John i. 29.)

The doctrine of atonement which was thus shadowed forth in the sacrifices offered under the patriarchal dispensation, was formed into a regular system in the Mosaic economy. The paschal lamb offered by the Israelites in Egypt, referred clearly to "Christ our passover." Its blood, sprinkled on the doorposts and lintels of the houses of the Israelites, preserved the household from the destroying angel, who passed over these houses when he went through the land of Egypt to destroy the first-born in every family.

away

Any one reading the book of Leviticus, in connection with the Epistle to the Hebrews, must see that the morning and evening lamb to be offered up,-the sin and the burnt-offering, the slain and the scape goat,referred plainly to the offering up of Christ. This, the writer of the Epistle expressly declares: "For it is not possible that the blood of bulls and of goats should take But this man, after sins. he had offered one sacrifice for sins, for ever sat down on the right hand of God." (Heb. x. 4, 12.) The argument used by the writer of this epistle, is, that the sacrifices offered under the former dispensations, derived their value from the death of Christ; "For the law made nothing perfect, but the bringing in of a better hope did." (Heb. vii. 19.) Hence, the law sacrifices were shadows; this was the substance. The priesthood was constantly changing, the offerings were continually made. "For by one offering, He (Christ) hath perfected for ever them that are sanctified." (Heb. 10, 14.) Again, "But this man (Christ), because He continueth ever, hath an unchangeable priesthood." (Heb. vii. 24.)

The necessity of an atonement rests on the inflexibility of God's justice, "For all have sinned, and come short of the glory of God." (Rom. iii. 23.) Sinners will have to suffer the penalty of transgression, or an atonement must be made for them. Blessed be God! an atonement has been made. "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God." (1 Pet. iii. 18.)

The doctrine of atonement which was shadowed forth by the offerings under the old dispensation, was fully predicted and plainly set forth by the prophets. Christ himself, while on earth, with the cross constantly before his eye, if for a moment he calculates on the possibility of avoiding its suffering and shame, checks the thought by the ejaculation: "But how then shall the scriptures be fulfilled, that thus it must be?" The long roll of prophecy pointed to Christ. The devoted saints of old, like Abraham, rejoiced to see his day: they saw it and were glad. Those who walked with God, but who never wrote down their thoughts, or whose writings have been lost, had a glimpse, at any rate, of the coming Saviour, and understood something about the work He was coming to perform. From Moses to Malachi, there are predictions concerning the great atoning

work of Christ. There was, therefore, great propriety in the subject of discourse which Jesus delivered to the two disciples while journeying to Emmaus. Their hearts were sad at the recollection of the mournful event of the death of their Master which had just taken place. "We trusted," said they, "that it had been He which should have redeemed Israel." But these hopes had now withered; and their risen Lord very sharply reproves them, by saying, "O fools, and slow of heart to believe all that the prophets have spoken ;" and then asks, "Ought not Christ to have suffered these things, and to enter into His glory?" He then delivered a sermon, of which we have only the text: "And beginning at Moses and all the prophets, he expounded unto them in all the scriptures, the things concerning Himself." (Luke xxiv. 25, 27.)

Isaiah, when in prophetic vision he saw the great Immanuel, God with us, born of a virgin, was evidently greatly astonished. And when, further, he saw Him suffer, he asks, "Who hath believed our report?" Then, by the Spirit, he writes down in that memorable chapter of his prophecy, Surely, he hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him, and with His stripes we are healed. All we like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all.” (Isaiah liii. 4, 7.) The death of Christ, thus plainly seen by Isaiah, and so forcibly described, has led some unbelievers boldly to declare that this chapter in his prophecy is an interpolation, and was written by some one after the event. Unhappily for the holders of this notion, it is contradicted by facts. The Jews, the bitterest of all the enemies of Christianity, have been the custodians of the old Hebrew scriptures; and they have preserved the writings of Isaiah with as diligent care as those of Moses, and this part of those writings with the same scrupulous fidelity as the rest. The Ethiopian eunuch, after having been to Jerusalem to worship, had a copy of Isaiah's prophecy, and was reading this very portion when accosted by the Christian Evangelist, Philip. Without noticing the other prophets who touch upon this most important fact, we may content ourselves by quoting our risen Lord's own words to his disciples: "Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." (Luke xxiv. 46,47.) As it respects the extent of the atonement, men have differed, and still do differ Were it not that I have lived long enough not to be greatly astonished at any opinions and views of men, even with the Bible in their hands, I should greatly wonder how men can really bring themselves to believe that Christ did not die for all. But good men, learned men, thinking men, do believe that the atonement is limited. When one takes into account the universal depravity of man, "That all have sinned;"