Atonement-2-The Second Letter

The Second Letter

Dear Brother,

You say that my last letter has thrown your mind into a dreadful state of confusion. You are convinced that Calvinism has no foundation in truth: Now you ask the question, "What is truth? For what purpose did Jesus come into the world, live and die?" I shall in this letter endeavor to relieve your mind; and to do it more effectually I shall inquire into three particulars.

1.THE NATURE OF GOD 2.THE NATURE OF FALLEN MAN.

3.    THE DESIGN OF CHRIST’S COMING AND DYING.

1. I inquire into the nature of God. That God is an uncompounded, eternal, infinite and unchangeable being, no Christian will deny in positive terms; yet this plain, fundamental doctrine has been so darkened by human inventions, that the minds of many have been warped from the simplicity of it. To define a person, as the fathers have done, to be "complete intelligent and individual subsistence, which is neither a part of, nor sustained by any other"; and to say that three such persons or subsistences are in the Godhead, is undoubtedly contrary to Scripture, and perfectly unintelligible. But there is but one God, though revealed under different names or relations to his creatures. The nature of God, as testified by John, is love. "God is love." (1Jn 4:8; 1Jn 4:16). Nothing but love can bind the universe together; therefore God, the life, the spring of all, must be love. Wrath, the opposite of love, is that which disunites; therefore, as I proved before, it cannot really exist in God. There can be nothing in God contrary to love, else he would be divided. If God’s nature be love, then he must be just, faithful, true, merciful, etc. For as well observed by President Davies in his discourse on love, there are but modifications, or emanations of the love of God. This is evident from Christian experience. They are partakers of the divine nature, which is love; this nature in them makes them just, faithful, true, merciful, kind, etc. See 1 Corinthians 13, on the nature and effects of charity or love. That God is love, and this love fixed on the race of Adam, is evident from the express declarations of Scripture (see John 3:16, "God so loved the world," etc.) from the manifestation of it in Christ; "God was in Christ reconciling the world unto himself." (2Co 5:19) "No man hath seen God at any time; the only begotten son, who is in the bosom of the Father, he hath declared him." (John 1:18) "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father." (John 14:9) "God was manifest in the flesh." (1Ti 3:16) "In him [that is, Jesus] dwelt all the fullness of the Godhead bodily." (Col 2:9). If we would see what God is, we are to view him in Christ. And what but love do we find in the life and death--in the names and offices of the friend of sinners?

"The Lord is a sun." (Psa 84:11). The sun shines, not to show himself, but to give light, life and happiness to creation. So the love of God flows in eternal, unchangeable streams upon all creation, to give light, life and happiness to all. Though the sun shines invariably the same, yet the blind are incapacitated for receiving his light; yet those in a deep dungeon are incapacitated for receiving his influence or deriving any comfort from him. So of the love of God. While Lucifer and his angels remained in a holy state, they received light, life, glory and happiness from the ever-beaming streams of infinite love. But when they sinned, fear, torment, condemnation and wrath took place in their breasts, and prevented the influence of God’s love. Though the love of God flows eternally and unchangeably the same, yet the fallen angels are perfectly incapacitated by sin, to receive any happiness from it; they remain eternally under condemnation, fear, torment and wrath. Our first parents, too, while in innocence, enjoyed the unceasing streams of love. But sin filled them with fear, torment, condemnation and wrath. These would have eternally incapacitated them for receiving any influence of eternal love. But Jesus came to destroy the works of the devil, and thus to prepare our hearts for receiving again the happiness and comfort of God’s eternal love.

"O the breadth, and length, and depth, and height of the love of God which passeth knowledge!"

2. I now inquire into the nature of man. This part of the subject I have already hinted at in several places. It is evident from Scripture that all the world is by nature in a state of condemnation, fear, wrath and torment, by reason of sin. As "love casts out fear" (1Jn 4:18), so does fear cast out love. But "God is love, and he that dwelleth in love dwelleth in God and God in him." (1Jn 4:16). Consequently they who dwell not in love, are not in God, nor God in them: Or as it is said in another place, they "are without God in the world." (Eph 2:12). As the soul was made to enjoy God and as nothing but God can fill or satisfy it, hence the busy pursuits of the world after something to fill their emptiness, to satisfy their wants, and give them happiness. Hence it is that they run "into all excess of riot" and wickedness, worshiping and serving the creature more than the Creator. Mankind being without God, we see the reason why they are represented as hungry, thirsty, blind, dead, etc. In a word "All have sinned and come short of the glory of God." (Rom 3:23).

3. For what purpose did Christ come into the world,
live and die? As this is a matter of the last importance, I shall be more particular in the enquiry.

(1). Christ came into the world, lived and died, as "Mediator between God and man," to make an Atonement. "And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement." (Rom 5:11). The word atone is compounded of the two little words at and one. (See Johnston’s and Bailey’s dictionary). The word atonement signifies to make one; the termination, ment, being evidently Gallic, which signifies to make, or the action of making or doing. From what was observed of the nature of God and man, it is plain that they are at twos, that is, their natures are perfectly opposed one to the other. God is holy, just and good; man is unholy, unjust and wicked. Christ came as Mediator between them, in order to at one them, or make them one. This atonement is effected when man is made holy, just and good, even as God is; then, and not till then, can there be a union between them. Here we may observe that atonement (Greek, katallage) implies a change; but God is infinitely perfect, and cannot change; the change must therefore take place in man. Hence it is plain that atonement differs not from regeneration. This idea is confirmed from the meaning of the word atonement under the law. There it is explained to signify purging and cleansing, most generally, if not always. "And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. And he that sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel." (Lev 16:18). In the same manner an atonement was made for a leprous house to cleanse it. (Lev 14:53). Again, "And the priest shall offer the burnt offering--and make an atonement for him, and he shall be clean." (Lev 14:20). In short, "almost all things are by the law purged with blood--the book, the people, the tabernacle, the vessels of the ministry," etc. (Heb 9:12-22; Num 8:21; 1Sa 3:14, etc.)

(2). Christ came into the world, lived and died to make reconciliation. "God was in Christ reconciling the world unto himself." (2Co 5:18-19; Rom 5:10; Eph 2:16; Col 1:20). God in Christ was not reconciling himself to the world, but the world unto himself. This is plain from those texts to which I have just referred. Besides, if Christ came to reconcile God to man, then a change must have taken place in the mind of God, which is impossible. A hint to the learned. The word (katallage) rendered "atonement" in our translation, is everywhere else in the New Testament rendered "reconciliation." (See Rom 5:10-11; 2Co 5:18-20; Eph 2:16; Col 1:20-21, etc.). In the laws of Moses also atonement and reconciliation are synonymous. (Lev 16:18). Here Aaron was commanded to make an atonement for the altar. When this command was executed, he is then said to have made an end of "reconciling" the holy place. (Lev 16:20. Compare Lev 6:30; Lev 8:15; 2Ch 29:24; Eze 45:15; Dan 9:24, etc.). From these observations it is plain, both from the law and the testimony, that reconciliation and atonement are the same thing; and that the change of temper does not take place in God’s mind, but in the mind of the sinner.

(3). Christ came to be a propitiation. "Whom God hath set forth to be a propitiation through faith in his blood. (Rom 3:25). To propitiate signifies to appease. From the text it is plain that propitiation takes place through faith in the blood of Christ. This cannot be applied to God; for he is unchangeable, he cannot be appeased, because he never had wrath in him, as before proved. Besides we cannot think that God is propitiated through faith in the blood of Christ; because we never read of him acting faith in his blood, or being influenced by it. Therefore we must conclude that we receive the propitiation, or are propitiated to God through faith in the blood of Christ. From this view of propitiation we see that it does not differ from atonement, reconciliation or regeneration. "Wherefore it behooved him in all things to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people." (Heb 2:17). The word (Greek, cilaskesthai) translated in this verse "reconciliation" is everywhere else in the New Testament translated "propitiation." (Rom 3:25; 1Jn 2:2; 1Jn 4:10).

(4). Christ came "to save sinners." (1Ti 1:15, etc.). This salvation consists principally in being saved from sin. "His name shall be called Jesus, for he shall save his people from their sins." (Mat 1:21). To be saved from sin is the same as to be reconciled, atoned or propitiated unto God.

(5). Christ came into the world, lived and died "that the righteousness of the law might be fulfilled in us. "For what the law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (Rom 8:3-4). Now the righteousness of the law is love to God and man, or holiness, justice, and goodness. This is the same thing as salvation from sin, atonement, reconciliation or propitiation.

(6). Christ came to redeem, purchase, buy and ransom us. "Thou hast redeemed us to God by thy blood." (Rev 5:9, etc.) "Feed the church of God which he hath purchased with his own blood." (Acts 20:28) "Ye are bought with a price, therefore glorify God," etc. (1Co 6:20) "Who gave himself a ransom for all, to be testified in due time." (1Ti 2:6; Mat 20:28). That, "redeeming," "purchasing," "buying" and "ransoming" are tantamount expressions, I suppose will be disputed by none; especially by the learned; who, by turning over their Greek Testament, will easily see that the same word is sometimes translated "redeemed," sometimes, "bought," etc. (Compare Tit 2:14; Luk 2:38; Heb 9:12, with Mat 20:28). Here we see that "redemption" and "ransom" are the same (Greek, lutron). Compare Rev 5:9; Rev 14:4, with 1Co 6:20; 1Co 7:23, and you will plainly see that "redeeming" and "buying" are the same (Greek, egorao). In order to set this part of the subject in the clearest point of light, I shall enquire into three particulars: from whom, or from what did Christ redeem, buy, purchase or ransom us?--for whom did he redeem us?--and what was the price given? From whom or from what did Christ redeem, etc.?

I answer, First. From the devil. For he is the prince, the ruler and god of this world; and mankind are under his power, ensnared by him, and led captive at his will. "Now shall the prince of this world be cast out." (John 12:31) "The prince of this world cometh and hath nothing in me." (John 14:30) "Because the prince of this world is judged." (John 16:11) "The God of this world hath blinded the minds of them that believe not." (2Co 4:4; Eph 2:2). That mankind are ensnared and led captive by him is evident. "And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." (2Ti 2:26). When Christ had finished the work of redemption, "he ascended up on high, and led captivity captive." (Eph 4:8; Psa 68:18). They who were in captivity to the devil are now captivated by Jesus, by his love, and led captive to glory. That mankind are under the power of the devil is plain from the texts just quoted; to which add Acts 26:18 ("To turn them from the power of Satan unto God") and Luk 11:21-22 ("When a strong man armed keepeth his palace, his good are in peace; but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour, wherein he trusted, and divideth his spoils"). From these passages of Scripture, and many others of the same nature, it is very plain that Christ came to redeem us from the devil.

Second. He came also to redeem us from sin, which is the same as to redeem us from the devil. "Who gave himself for us that he might redeem us from all iniquity." (Tit 2:14; Psa 130:8) "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers, but with the precious blood of Christ." (1Pe 1:18). Mankind is represented as "sold under sin, serving sin," "servants to sin," "under the dominion and reign of sign," etc. (Rom 7:14; Rom 5:21; Rom 6:14; Rom 6:17; Rom 6:19-20). Hence it is plain that Christ redeems us from sin or from all iniquity.

Third. He redeems from the curse of the law. "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, cursed is every one that hangeth on a tree." (Gal 3:13) (See answer to Objection 9).

Hence it is evident that Christ redeems from the devil, sin, and the curse of the law. But for whom did Christ redeem us? I answer--for God. "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain and hast redeemed us to God by thy blood." (Rev 5:9; 1Co 6:19-20). If Christ redeemed us to or for God, he did not redeem us from God. Besides God himself in Christ is the redeemer of sinners: "Thus saith the LORD, the king of Israel and his Redeemer, the LORD of hosts, I am the first, and I am the last, and besides me there is no God." Isa 44:6. Hence it is undeniable, that the LORD or Jehovah, the first and the last, the only God is the Redeemer. (See also Isa 44:24; Isa 47:4; Isa 54:5; Isa 60:16). In the same manner, God in Christ is the Savior. "I, even I, am the LORD, and beside me there is no Savior." (Isa 43:11; Isa 43:3; Hos 13:4; also Isa 49:26; Isa 60:16; Isa 43:15). If God is the only Redeemer and the only Savior, then it follows undeniably that God did not redeem or save us from himself, but from our enemies. (Psa 136:24).

Some affirm that Christ redeemed us from the hands of justice. This is the same thing as to be redeemed out of the hands of a just God; for justice is an attribute of his nature. Now can any Christian understanding the truth, wish to be delivered out of the hands of justice?--impossible. The justice of God has been so long misunderstood, that the minds of sinners are filled with a slavish dread of approaching to God. Justice, as before shown, is love acting justly.

I now inquire what was the price given for our redemption? The blood or death of Christ is everywhere in Scripture, declared to be the price given. "Feed the church of God which he hath purchased with his own blood." (Acts 20:28) "Thou hast redeemed us to God by thy blood." (Rev 5:9) "In whom we have redemption through his blood." (Eph 1:7; Col 1:14; 1Pe 1:18-19, etc.).

It may now be asked if Christ, or God in Christ, redeems from the devil and sin, and if he gave his blood as the ransom or price. Who got the price? The apostle to the Hebrews answers: "Forasmuch as the children were partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the devil." (Heb 2:14). Here we see that the devil had the power of death, and he got the price, which was the death of Christ. But his joy was short, for this very price was his ruin; the ruin of his kingdom and reign on earth. Then was fulfilled in that old prophecy: "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shall bruise his heel." (Gen 3:15).

Thus have I shown some of the express purposes for which Christ came into the world, lived and died--to atone, to reconcile, to propitiate, to save, to fulfill the righteousness of the law in us, and redeem, buy, purchase, or ransom us. I might mention others, as that "he came to destroy the works of the devil, to condemn sin in the flesh," "purge out sins," etc. (1Jn 3:5; 1Jn 3:8; Rom 8:4; Heb 1:3). But these are the same as those before mentioned expressed in other words. It is strange, very strange, that though the purposes, for which Christ came into the world are so clearly and plainly expressed, yet our fathers seemed to have been partially blind to them, under the notion that Christ came to satisfy law and justice. Though there is not a text in the Bible, that expresses satisfaction to law or justice, as shown before, yet it is generally, but groundlessly, asserted that this was the grand purpose of his coming into the world. But it may be asked, How does the blood of Christ redeem, atone, reconcile, propitiate and save us? I answer. The gift of Christ, his life, and especially his death were displays of God--his love, grace and mercy to a lost world. "God so loved the world, that he gave his only begotten son that whosoever believeth on him, should not perish, but have everlasting life." (John 3:16). Here the love of God is displayed in the gift of Christ. Through the whole life of Jesus the same love is displayed; every word and action was marked with love; by which he plainly showed the Father. For says he, "he that hath seen me hath seen the Father"; because the Father was in him. "The words that I speak unto you, I speak not of myself; but the Father that dwelleth in me he doth the works." (John 14:9-10). But in the death of Jesus the love of God was displayed in the greatest and most astonishing degree: "But God commendeth his love towards us in that while we were yet sinners Christ died for us." (Rom 5:8). For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead." (2Co 5:14). Here the love of Christ is displayed in his dying for all. Again, it is said "That he, by the grace of God, tasted death for every man." (Heb 2:9). He did not die to purchase grace, or favor, but his death was the manifestation, or display of it. "Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins." (1Jn 4:10). God’s sending his son to be a propitiation, was love, that is, the greatest possible display of it. This appears to be the general tenor of Scripture. (1Jn 3:16; 1Jn 4:9, etc. etc.). Therefore I conclude that the gift, life and especially the death of Jesus were designed to show us plainly of the Father; to display his glory, his love, grace and mercy to sinners; and to condemn and destroy sin.

Now I proceed to show how the death or blood of Jesus answers the purposes for which he came into the world. "I," said Jesus, "if I be lifted up from the earth, will draw all men unto me. This he said signifying what death he should die." (John 12:32-33). With what cords does he draw men unto him? with the cords of love. (Hos 11:4) "I drew them with the bands of a man, with the cords of love." (Jer 31:3) "I have loved thee with an everlasting love; therefore with loving kindness have I drawn thee."

Now, "as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life." (John 3:14-15). The sinner that believes in Jesus, and looks to him on the cross, will be propitiated unto God. "For Christ is set forth to be a propitiation through faith in his blood." (Rom 3:25). For in his blood we see the love, grace and compassion of God to us displayed, which propitiates or appeases our souls to him.--By faith in the cross of Jesus, the sinner is reconciled to God. "For if, when we were enemies, we were reconciled to God, by the death of his son." (Rom 5:10) "That he might reconcile both unto God in one body by the cross, having slain the enmity thereby." (Eph 2:15) "And (having made peace through the blood of the cross) by him to reconcile all things unto himself. . . . And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death." (Col 1:20-22). Hence it is plain, that we are reconciled to God by the blood of Jesus; and by his blood the enmity of our hearts is slain. Now as we are propitiated or appeased unto God by faith in the blood of Christ; and as it is proved that propitiation, atonement and reconciliation mean the same thing, therefore, we are reconciled or atoned unto God by faith in the blood or death of Christ; or by the blood or death of Jesus is displayed the love, the grace and mercy of God, by which the believing soul is melted down and reconciled. In this manner we reconcile and melt down our enemies. "If thine enemy hunger, feed him; if he thirst, give him drink, for in so doing thou shalt heap coals of fire on his head." (Rom 12:20). By this loving kindness we shall draw our enemy to us and melt him down. So God draws us with the bands of a man, and these bands by which a man is drawn, are the cords of love. (Hos 11:4). Such is the constitution of our nature.

Again:--By the blood of Jesus we are brought nigh to God. "But now in Christ, ye who sometimes were far off are made nigh by the blood of Christ." (Eph 2:12). How were they made nigh by the blood of Jesus? because by faith in his blood we see the love of God displayed by which we are drawn nigh unto him.

We are justified by his blood. "Much more being now justified by his blood, we shall be saved from wrath through him." (Rom 5:9). As it is so often declared that we are justified by faith, and here, that we justified by his blood, we must understand, that we are justified by faith in his blood; that is, made just or righteous even as he is righteous, and then declared so of God, because we are so. For by faith in his blood we see the love, grace, mercy and glory of God, by which we are changed into the same image. "But we all with open [or unveiled] face beholding, as in a glass, the glory of the Lord are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2Co 3:18). This glory of God is seen in the face of Jesus Christ. (2Co 4:6). In this manner we easily understand Isa 53:11. "By his knowledge shall my righteous servant justify many," that is, by the knowledge, which Jesus gives of the Father, his love, compassion and glory, we are justified, or made and declared righteous, or changed into the same image from glory to glory.

It is plain that the knowledge of God is the source of life in us. "For this is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent." (John 17:3). Where is this eternal life? In Jesus Christ; "for this is the record, that God hath given to us eternal life, and this life is in his son." (1Jn 5:11). If the knowledge of God be the source of eternal life, and this life be in Jesus, therefore the knowledge of God must be in him; he has given us the true knowledge of God in his life and death. This eternal life in Christ Jesus is begotten in us by faith; "he that believeth on the Son hath everlasting life." (John 3:36).

Again.--By the blood of Christ we are redeemed, bought, purchased, and ransomed, as I before proved. This redemption from the devil, sin and the curse of the law, is also effected by faith in his blood. "And they overcame him [the devil] by the blood of the Lamb." (Rev 12:11) "This is the victory that overcometh the world, even our faith." "Who is he that overcometh the world, but he that believeth that Jesus is the son of God." (1Jn 5:4-5). If faith in Jesus overcomes the world, then by the same means we overcome the devil; that is, by faith in the blood of the Lamb. For, as frequently observed, the blood of Jesus sets forth or displays the love of God, by which the captivity are led captive; or those in captivity to the devil and sin, are captivated and drawn by the love of God, from the dominion of sin, and from the power of Satan to serve the living God. By the same love they are delivered from the fear and sting of death. (Heb 2:15). By the same love of God, displayed in the blood of Jesus, we are led to love God. "We love him because he first loved us." (1Jn 4:19). And "In this was manifested the love of God towards us, because that God sent his only begotten son into world, that we might live through him." (1Jn 4:9). In this view of the subject how full of glory is that text? "Look unto me and be ye saved, all the ends of earth; for I am God and there is none else." (Isa 45:22). All living Christians know by experience that it is the love of God as manifested in Jesus, which reconciles, propitiates and redeems their souls to God; delivers them from fear, and makes them joyful in the God of their salvation. But after all, there may be difficulties in your mind which I shall attempt to remove.

Objections Answered.

Objection 1. Christ is often said to have "died for us," to have "died for sinners," etc. Hence it is concluded that Christ died as a surety or substitute in their room and stead; and it is farther argued that the preposition "for" (Greek, uper) signifies "in the room or stead of."

Answer. I before proved that Christ died "for all" for "every man, for the whole world"; and if he died as a surety or substitute in their room and stead, then all must be saved. But if, when it is said, Christ died "for us," that the word for (uper) signifies "in the room and stead of"; then it follows that when Christ is said so often to have died "for our sins," the word for (uper) signifying "in the room and stead of," therefore he died in the room and stead of our sins, that our sins might not die. Such a conclusion is awful and false; therefore the argument from which it is fairly drawn must be false. Again. If uper signifies "in the room and stead of," then the reading of this verse (Php 1:29) would be thus: For unto you it is given, "in the room and stead of Christ," not only to believe in him, but to suffer "in his room and stead." From this reading, which the learned cannot deny to be just, if uper signifies what is stated in the objection, it follows, that we believe and suffer in the room and stead of Christ. From this verse we can understand those texts which assert that Christ "died for us," "suffered for us," etc. For Christ suffered (uper) for us; we must suffer (uper) for him. If uper in one case signifies "in the room and stead of," then it must in the other case. To say that we suffer in the room or stead of Christ, would not be so proper; hence the translators rendered uper "for the sake of." By this authority we may say that "Christ suffering for us," means "Christ suffering for our sake," or upon our account.--Christ dying for sin, means, his dying on account of sin, to condemn and destroy it. This translation of the word will be applicable in most cases, where it is used, in the New Testament.

Objection 2. The sacrifices under the law were typical of Christ. Hence it is concluded that Christ was our substitute, and that our sins were imputed to him.

Answer. It will be granted by all, that the victims slain in sacrifice under the law, were not designed to affect or change the mind of God, not to be an equivalent or satisfaction for sin. "The earth, and the fullness thereof, the cattle on a thousand hills, are all the Lord’s"; therefore the Israelites, who offered sacrifices, gave him nothing but what was his originally; consequently the victim slain could not be an equivalent for their sin. The whole design of the sacrifices must then be to affect, or influence the mind of him that offered them. The Apostle to the Hebrews gives us a key to unlock the mysteries of the law of Moses. "Therefore, leaving the principles of the doctrine of Christ, let us go on to perfection; not laying again the foundation of repentance from dead works, and of faith towards God." (Heb 6:1). The Jews were very tenacious of their customs and laws. Paul exhorted them to leave those ceremonies, which he called the principles or first elements of the doctrine of Christ. These first elements were the A, B, C, of his doctrine; that doctrine of grace which he preached on earth. They were suited to the infant state of the Jewish church, and the then existing state of the world. Hence the Apostle calls the law a "shadow of good things to come" (Heb 10:1), and that the "sacrifices, which they offered year by year, could not make the comers thereunto perfect"; and again, it is said "to make nothing perfect"; that is, in a comparative sense; it was not so clear, pure and spiritual as the New-Testament dispensation--it was not the finishing dispensation. Therefore to continue it, when the clearer light appeared, was to retain the shadow instead of the substance. For this reason the law is called a school-master to lead us to Christ. But after that faith (Christ the object of faith) is come, there is no more need of a school-master or the law. (Gal 3:24). Therefore seeing that Christ the perfection of all is come, let us leave these principles and go on to perfection; the perfection of the doctrine of Christ, which he has revealed in its full glory. "The dead works" are evidently the sacrifices; called "dead works," because of the slaughter and death of the victims slain for sacrifice. These dead works, or sacrifices, were "the foundation of repentance," and faith towards God. With this key let us go back to the law. Here is a transgressor; he brings a lamb to the altar; he lays his hand upon its head and confesses his sin; he must then with his own arm slay it, and have it burnt on the altar before his eyes. (Leviticus 1, etc.) "By this a remembrance of sin was made," which led to repentance. (Heb 10:3). The death of this lamb was an ocular demonstration, or outward visible sign of the evil and wages of sin; his sin was the cause why this lamb was slain. When he offered in faith of God’s appointment, as Abel and the believing Jews did, he was led to repentance; and when he repented he was forgiven; for I proved before, that repentance always precedes forgiveness. Hence said the Apostle, "without shedding of blood is no remission." (Heb 9:22). This lamb was a faint shadow of the great "Lamb of God which taketh away the sin of the world." (John 1:29). For says the prophet, "They shall look upon me whom they have pierced, and they shall mourn for him." (Zec 12:10).

It is a very common assertion, that those who offered sacrifices acceptably, always had respect to the blood of Christ, which was to be shed in future. As it is an assertion not expressed in the Bible, I would propose a few things for examination. How shall we certainly know that they had respect to the blood of Christ, if it be not revealed? Were not the Jews ignorant of it at the time when Christ came into the world, seeing it was a common opinion among them that Christ should abide forever, without tasting death? Besides they could not see the end of those things. (2Co 3:13). Were the disciples of Christ saved and justified by faith in the blood of Jesus, when they would not believe that he should die? Though often instructed by Christ himself that he should die, yet they did not believe it till the fact proved it. If they were justified, and no doubt they were, they must have been justified under the old dispensation. These things are proposed for examination; and let them be candidly investigated. We all agree that there is now no other name under heaven by which we can be saved, but the name of Jesus. When the worshippers offered sacrifice in faith, as Abel, Moses, etc. (Hebrews 11), then good effects followed, as atonement, reconciliation, propitiation, etc. but if they did not offer in faith, "it was impossible to please God," and none of the good effects just mentioned followed; but their sacrifice was an abomination to him. (Pro 15:8; Lev 26:31; Psa 50:8-14; Isa 1:11-13; Jer 6:20; Amo 5:21-22; Mic 6:7). And it is in this respect, that it was not possible for the blood of bulls, etc. to take away sin. (Heb 10:4). Hence it undeniably follows that these sacrifices were not designed to make satisfaction for sin to the justice or law of God, but to lead and influence the offerer to repentance and reconciliation to God.

Objection 3. "The Lord laid on him the iniquity of us all; he was oppressed and afflicted; he shall bear their iniquities; he bore the sins of many; he bore our sins in his own body on the tree." (Isa 53:6-7; Isa 53:11-12; Heb 9:28; 1Pe 2:24). Hence it is concluded that our sins were imputed to him as our surety or substitute, and that he suffered in our room and stead.

Answer. If Christ as surety bore iniquities, he bore the iniquities of all. For the prophet in the same chapter, tells you, "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." This, as before shown, will establish the doctrine of universal salvation. But can any person who reads the history of the wicked Jews of that day, think that they were all saved? The explanation of Isaiah 53, quoted above, we find given by inspiration. "When the even was come, they brought unto him many oppressed with devils; and he cast out the spirits with his word, and he healed all that were sick; that it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare out sickness." (Mat 8:16-17) "He bare our sicknesses." How? was it by imputation? No: for he was not made sick in the room and stead of those whom he healed. He was not possessed of the devils of those out of whom he cast them. How then did he bear our sicknesses? By healing, or bearing them away from us. So he bare out iniquities, and griefs; that is, he bears them away. In this there seems to be an allusion to the scapegoat, which bore off the sins of the Israelites to a land not inhabited; that is, where they would not be seen or found again. For as sin is not a substance, but a quality; when the mind, by faith in Christ, is delivered from it, it ceases to exist, and is therefore nowhere to be found. (Compare Heb 9:28; 1Pe 2:24. Greek). The Scriptures speak of another way of bearing iniquities, and griefs. "Bear ye one another’s burdens, and so fulfill the law of Christ." (Gal 6:2). These burdens were the sins and infirmities of the brethren (Gal 6:1) by which others were grieved and burdened. "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee, fell on me." (Rom 15:1-3). Ezekiel, in vision, bore the iniquity of the house of Israel and Judah, and the Lord laid on him the iniquity of that nation. (Eze 4:4-6). The high priest bore the iniquity of the children of Israel, when he went into the holy place.--The prophets bore the burden of Tyre, Sidon, Egypt, Damascus, Babylon, the Valley of vision, or land of Israel. What was the burden of the prophets? It was the sin and impending misery of those cities and countries.--What was the effect of this burden in the prophets?--"Their loins were filled with pain; pangs took hold of them, as the pangs of a woman that travaileth; they were bowed down, and dismayed at the hearing and seeing the awful state of those cities and nations." (Isa 21:3-4, etc.). In this way the iniquity of the world, the whole world were laid on Christ, which made him a man of sorrows, and acquainted with grief; which oppressed and afflicted him, and made him fall prostrate on the ground in the garden: This made Jesus travail in pain; but "he shall see of the travail of his soul and be satisfied." (Isa 53:11).

It is evident that Christians according to their measure, have fellowship in the sufferings of Christ, and are filling up that which is behind of his afflictions in their body. (Php 3:10; Col 1:24). On them are often laid the iniquities or burden, of their families--their neighbors--the world. Under this burden we see them grieved, afflicted, oppressed; and even falling prostrate in agony on the ground. This is the spirit of Jesus; this, as well as persecution and death, is the fellowship of his sufferings.

Objection 4. "Death is the wages of sin: But Christ suffered death; therefore, he was a sinner. He was not really a sinner; therefore he was by imputation."

Answer. Christ died, not because he was a sinner really, or by imputation, but as I proved before, to show the strength of the love of God, and the evils of sin, and by this to reconcile us to God. "Therefore doth my Father love me, because I lay down my life that I may take it again. No man taketh it from me, but I lay it down of myself; I have power to lay it down, and I have power to take it up again. This commandment have I received of my Father." (John 10:17-18). It is astonishing to think how powerfully antiquity sanctions error.

Objection 5. "God must display his infinite hatred to sin, and this could not be done, unless the sinner, or his surety, or substitute, suffer infinitely or eternally."

Answer. The objection is founded in error. For it implies that the death of Christ, was for the purpose of displaying the wrath of God, or hatred to sin, or his anger against the sinner. The Scripture nowhere speaks of this as the design of Christ’s death; but, as I proved before, it speaks of his death for a contrary purpose, viz. to set forth and manifest the love of God to sinners and thereby reconcile them. It is true, the hatred of God to sin is seen in the death of Jesus; and the length, in which men may be led by it, is clearly seen in the Jews, his murderers. Never was the nature of God, and the malignity of sin, so clearly contrasted as we see them in the death of Christ: And none can view them in the light of faith, without loving the former and hating the latter.

According to the objection, the sufferings of Jesus were infinite; an opinion much insisted on, and on which much of scholastic divinity is founded, yet destitute of proof, from the word of God. According to the objection Christ was a surety or substitute. The fallacy of this has been already abundantly shown.

Objection 6. "The honors of God’s law, justice and government must be secured, or the sinner cannot be saved."

Answer. The law is magnified and made honorable. Because Jesus was made under it, and perfectly obeyed it in every jot and tittle. Had the law not been holy, just and good, he would not have done this honor to it.--Christ declared that God could be just in justifying him that believeth in Jesus. (Rom 3:25). It is nowhere in the Bible said, that Christ came to make God just, in justifying believers; but to declare that he might or could be just in doing it. The Legislature of Kentucky, and every government I am acquainted with, has a law that all murderers shall be put to death; suppose the greater part of the Commonwealth are guilty of the crime--they are justly condemned. The Legislature pities their situation; suppose they have it in their power to make another law, by which the minds of these murderers are brought to repent of their crime, and are effectually changed to be good, holy and just citizens in future. Are not the honors of law, justice and government secured? Those men have now the very spirit of the law in their hearts, therefore law, justice and government are satisfied. The application is easy.

Objection 7. "It pleased the Lord to bruise Christ and put him to grief." (Isaiah 53).

Answer. And shall we conclude from this, that God himself did actually bruise and kill his own son? If so; how can the Jews be charged with the murder? All the evangelists, in giving the history of Christ’s death, agree in asserting that the murderers were wicked men. Peter charges the Jews with the murder. (Acts 2). Paul charges the devil with it. (Heb 2:14). The devil was the instigator and wicked men the agents. God bruised Christ in the same manner that he tempted David to sin in numbering Israel--as he hardened Pharaoh’s heart, etc. But the Scripture plainly tells us, that God did not tempt David to sin in numbering Israel, (for He tempteth no man, Jas 1:13) but Satan did it. (1Ch 21:1). God did not harden Pharaoh’s heart, (for he is not the author of sin), but Pharaoh did it himself. (Exodus 8). So God did not bruise his son actually, for the devil and wicked men did it. The plain meaning of these passages is, that God did not interpose his power to prevent these events from taking place. Hence the exclamation of Christ on the cross, when the dogs of hell were let loose against him; when in the hands of his enemies, "My God, my God, why hast thou forsaken me."

Objection 8. "Awake O sword against my shepherd; against the man that is my fellow, saith the Lord." (Zec 13:7).

Answer. Tradition has sanctioned it as the truth of God, that this sword is the sword of justice!! There never was a more unjust sword in the world than that which slew the innocent Savior. His most inveterate enemies could not convict him of sin, or lay any just charge or accusation against him. To say he was slain by the sword of justice, or justice itself, is to clear the Jews, and join with them in saying, "This man was worthy of death." But there is not a hint in the Bible of justice being ever called a sword. That sword which slew him, I have just shown, viz. wicked men; for they are the sword of the Lord. "Arise, O Lord, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword." (Psa 17:13).

Objection 9. "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written cursed is every one that hangeth on a tree." (Gal 3:13).

Answer. In answer to this objection, it may be worthy of enquiry what is the curse of the law? We have already seen that the law is love. What curse can there be in love? Not any. The curse is misery arising from the want of love to God and man, and all those actions which are the native fruits of this want. How, then, can Christ be said to be "made a curse for us"? Was he in reality cursed by the law, or by God the author of it? No, in no wise. Neither can it be proved, that any person at that time thought so but the wicked. The apostle, whose words are brought forward in the objection, has assured us "that no man speaking by the spirit of God calleth Jesus accursed." (1Co 12:3). He has sufficiently explained his meaning in the passage which is objected by quoting these words from the writings of Moses, "for it is written cursed is every one that hangeth on a tree." For the confirmation of truth, or to seal the testimony, Jesus submitted to be hanged on a tree, or crucified, as though he were a real malefactor. And in this sense only he can be said to be made a curse for us. And thus by faith in this testimony the sinner is redeemed from the curse if the law or from the misery arising out of sin. If Christ bore the curse of the law in reality, as our substitute, or surety, the question still occurs; Why do we suffer it again?

Objection 10. "O my Father, if it be possible, let this cup pass from me." (Mat 26:39) "The cup that my father hath given me, shall I not drink it?" (John 18:11). It is thought by some that his cup was the wrath of God, which Christ had to endure.

Answer. If so, Christ gave his disciples poor encouragement when he said "Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with." (Mat 20:22-23). All these passages mean nothing more than his suffering, and the suffering of his disciples, as is plain from the contexts. But these sufferings proceeded from the wrath of Hell and wicked men, as proved before.

Objection 11. This scheme is contrary to the system of the fathers, and reformed churches.

Answer. If it be the truth of God, let every system contrary to it fall. It is evident that the churches have been wrong. Witness the parties, the bitterness, the envy, the cold formality, and deadness which exist, to the disgrace of the Christian religion. Truth, and truth only will make us free.

Thus at your request, I have given you as brief and unequivocal a view of my present sentiments, on the subjects you desired, as time and a multiplicity of other business, would permit. And now I leave you to judge for yourself. Take the word of God, and search the Scriptures whether these things be so. Much smoke, no doubt, will be cast in your eyes; but look to God and cry for truth, and you shall find it. Many scare-crows will be set up to deter you; as Arianism, Socinianism, Pelagianism, Deism, etc. etc. But follow the Lord in his word. The red Dragon always had his eye on the woman when travailing to bring forth the man-child, truth; and though he often cast floods of water after it, to destroy it, yet it was always preserved. The woman is now travailing to bring it forth; and the earth will help her. Prove all things by the only true standard, the Bible: hold fast that which is good; that is, gospel truth, which leads to love, to holiness, to God.

COME LORD JESUS, COME QUICKLY. Amen.

Yours in the bonds of love,

B. W. STONE.

THE END.