• Even the righteousness of God which is by faith in Christ Jesus, unto all, and upon all them that believe; for there is no difference."

"For all have sinned, and come short of the glory of God."

66

Being justified freely by his grace, through the redemption that is in Christ Jesus ;"

"Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." Rom. 3, ver. 19, 20, 21, 22, 23,

24, 25.

Can there be a more explicit declaration of Christ's

atonement ?

"Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us." Heb. 9, 12.

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By the which will we are sanctified, through thẹ offering of the body of Jesus Christ once for all." Heb. 10, 10.

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." Heb. 10, 19.

"Much more then being now justified by his blood, we shall be saved from wrath through him." Rom. 5, 9.

"Know ye not that so many of us as are baptized into Jesus Christ, were baptized into his death?"

6, 3.

Rom.

"In whom we have redemption through his blood." Eph. c. 1, 7.

"But now in Christ Jesus ye, who sometimes were far off, are made nigh by the blood of Christ." Eph. 2. 13.

"In whom we have redemption through his bloodCol. 1, 14.

* What does redemption mean? Ransom, release, buying again, Are we then to suppose that all between Adam and Christ were con

Now I would ask how it happens, that the inspired writers of the New Testament, continually represent us as being made whole by the body and blood of Christ? Why do not they rather say, by his example and doctrines ye are saved? Why do they not rather say, through faith in his religion, than through faith in his blood? Why do they continually compare him to something offered up in sacrifice ? This is very odd, and very absurd, if there was nothing in his sacrifice which corresponded with the purpose for which other sacrifices were made, viz. the cleansing and purifying those for whom they were made. But the apostle Paul, persisting in this comparison, tells us, that though the blood of bulls and goats could not do more than fit men to receive the present advantages of the law, i. e. a free intercourse with their fellows, admission to the holy rites, and a participation of all the advantages of being Jews; yet that

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by his own bloed" Christ did obtain "eternal" redemption for us. He tells us too that the sacrifices enjoined by the law, were not intended to expiate sins, but to keep men in mind of those sins, and the necessity of an expiation, Heb. c. 10, ver. 3, 4, 9, 10.

For this is my blood of the New Testament, which is shed for many for the remission of sins." Matt, 26, 28.

How remarkable that our Saviour should have called upon us to commemorate, not his birth; not the first promulgation of his doctrines; not the miracles which established them; not the perfect example he set us of humility, and the returning good for evil, (the most distinguishing features of his religion) but his bloodshedding; the act which deprived us of his example and exhortation! As if this were the greatest advantage that

demned prisoners, needing ransom? So says the Apostle. (Rom. 5, from 8 to 21.) How then did Christ redeem them? By his doctrines and example? doctrines which they had never heard; example which had never been made known to them?

we have from him; whereas his continued life would (so the Socinian must think, if he be consistent) have been a much greater; and to have said, this day shall ye henceforth keep in fasting and mourning, for it is the day on which you lose your greatest Benefactor, would have been a much more natural address, than do this” (eat and drink) in remembrance that my blood was shed." To have said, think hereafter, with affectionate regret, of that violence which robs you of your great exemplar, would have been much more rational, than an injunction to act the tragedy of his death over again, by spiritually eating his flesh, and drinking his blood.

And if Christ be not raised, your faith is vain ; ye are yet in your sins." 1 Cor. 16, 17.

As if it was the death and rising of Christ, and not his doctrine and example, which are to save us from the consequences of our sins!

For there is none other name under heaven given among men whereby we must be saved." Acts 4, 12.

If this text be literally and strictly true, (and who will dare to deny it?) and the doctrine of atonement be a fable, alas for the unchristianized part of the world! How Christ's sacrifice may save them, can easily be understood; but how his doctrines and example should produce this effect, for beings who know nothing of either one or the other, is indeed" past finding out." This is indeed making a mystery of the Christian religion! Shall we believe then that the good amongst Christians only shall be saved, whilst virtuous Pagans perish? God forbid! Christ has died for all such. 2 Cor. c. 5, ver. 14, 15, 18, 19, 21. Gal. 3, ver. 10, 11, 12, 13, also c. 4, ver. 5. Eph. c. 1, ver. 10; c. 2, ver. 14, to 22; c. 3, ver. 9. Heb. c. 2, ver. 9, 14, 15; c.

c. 10, ver. 1 to

Col. c. 1, ver. 20, 21, 22.

9, ver. 12 and 14, and from 18 to 28; 10, also ver. 19; c. 13, ver. 11, 12.

Peter, c. 1, ver. 19; c. 2, ver. 24. 1 John, c. 1, ver.

7; c. 2, ver. 2; c. 4, ver. 10.

5, 9, 12. 1 John 1, 7.

Heb. 2, ver. 9. Rev.

.

It will be seen that all these quotations are from the. epistles, and the reader will bear in mind, that the evan-, gelists write of Christ only till his death; their part, was to record what he did and preached on earth; it was reserved for the writers of the epistles to continue the his-, tory, and tell us what were the consequences of his. death, and ascension. Not that the evangelists, and especially St. John,* do not declare this doctrine, and in Christ's own words, but they do it less frequently than the other apostles; it comes less within the purpose of their gospels to do it; it was less-natural in them to talk of the consequences of his death, whose life they were narrating.

Thus have I attempted to shew, that the doctrine of atonement, of which reason shews the necessity, is confirmed by Scripture. Till that Scripture has been proved a forgery, never, my friends, never let us give up the consolatory doctrine of redemption through Christ's blood; that high distinction of our religion; that glorious prerogative of Christianity! Ye who, after wandering in the joyless paths of vice, return humbled and penitent to your God, tell us what could induce you to forego that. blessed hope of forgiveness, which you ground on the sacrifice of him, who suffered that you might escape? Tell us, what could prevail on you to relinquish the belief, that whilst you were yet sinners, Christ died for" you; or that being now justified by his blood" you, shall be saved from wrath through him ?" on what consideration you would cease to think, that though cut off by your sins from all reasonable expectation of future happiness; distant from your Maker, as is pollution from perfect purity; you may, through the

Tell us,

* In his first Epistle, and the Revelations, there are the most ex-, press declarations of the expiation effected for us, by the blood of the Lamb, that was slain.

+ Rom. 5, 6 to 11.

"

merits of your Redeemer, by whom we have now received the atonement" be accepted of him, whose ways are ways of pleasantness," and all whose "paths are peace ? Let us hold fast this cheering faith, till its enemies shall oppose it with more success than they have yet done; and pity, whilst we tremble for, those who reject so great salvation."*

HAVING

CHAP. X.

On the Trinity.

VING devoted already so many pages to the purpose of proving Jesus Christ's nature divine; I shall not take up much time in endeavouring to establish from Scripture, the triple nature of the Godhead. If we allow the divinity of our Saviour, we shall I think, without much difficulty, admit the doctrine of the trinity, seeing that the name of the Holy Ghost is in different places of the Gospel associated with those of the Father and the Son.+

term Holy Ghost, thus associated, be not meant to express a person of the God-head, saying or doing something in

*As in this chapter I have quoted from Revelations, and as some people object to the authority of this book; I will remark that the ab. surdity which must characterize it if false, is a vastly strong proof of its truth. In reading it, we naturally say, either St. John, always before consistent and rational, did really see what he professes, or he was mad, or 'superannuated. That he was neither however we know, since after his return from Patmos, he presided over the Asiatic Churches for several years.

+ In the New Testament, the divine persons are, it is said, enumerated together forty-eight times,