the representations given of it by the inspired writers. The Scriptures teach us that God's sword was awakened and drawn against Christ-that he was made a curse; and that this curse was the curse of God. Here he is represented as being made a sin-offering-being bruised and put to grief by Jehovah, and wounded for our transgressions. And this is language never made use of in the holy scriptures, to paint divine complacency and favor. Swords are not drawn against any one for any other purpose than that of expressing displeasure. Favors are not usually confered at the point of the sword. And if the evils which were brought on Christ, are to be considered in no other light than that of divine favors to the person who suffered; we can see no propriety in their being called a curse, the curse of God, &c. If the sufferings of Christ were only marks of divine favor, and as it were the post of honor given to the great Captain of salvation; this idea would have been much more easy and natu rally conveyed by other and very different expressions from those that are made use of in the sacred writings. It is hard to see how this would authorize us to consider Christ as being made a curse, and being pierced by God's sword, the sword of divine vengeance. The post of honor is never considered as the curse of him who appoints to it: especially when that appointment is a mark of distinction and favor. And if the curse which Christ was made is not a token of divine anger; if the sword of God which was awakened and drawn againnt Christ, and which actually executed him, and took away his life; did not express divine 'anger; a doubt may immediately arise whether God's curse in any case whatever really expresseth anger. If, in that case, it expressed nothing more than kind purposes toward the Saviour, where will be the evidence that, in any other case, it expresseth any thing more than kind, benevolent purposes toward the sufferer? If the curse of God, the curse of the law, when

laid upon Christ, was no mark of divine displeasure; no evils, no sufferings whatever, merely from their being the curse of God, and the curse of the law, will exhibit divine anger. And of course the curses, the sanctions of the law, do not hold out divine indignation to view.

THE word of God is the authority by which we are to determine, both the end and the import of the sufferings of Christ. And, when we are here taught that Christ, in dying, was made a curse-that he was made so by Jehovah-that this curse which he was made was the curse of God; if the curses of God, and of his law, hold out anger and indignation to view, it cannot consistently be denied that the sufferings and death of Christ were indeed expressions of divine anger. Accordingly, the redemption of Christ's people is constantly and abundantly attributed, in the holy scriptures, to the sufferings, the death, the blood of the Saviour; and, by his being made a curse, are they redeemed from the curse of the law.

FURTHER; in confirmation of this view of the sufferings of Christ, as being expressive of the anger of God against sin, it is worthy of notice that the virtue of his atonement is constantly set to the score of his sufferings, both by Christ himself, and by his apostles. Thus Christ says, "As Moses lifted up the serpent "in the wilderness, even so must the Son of man be lifted up; that whosoever believeth on him should "not perish, but have eternal life."(y) Again; "And "I if I be lifted up from the earth, will draw all men "unto me."(2) When his disciples were confounded on seing him whom they believed to be the Messiah suffer death; immediately after his resurrection he reproves them in the following manner, "O fools, and

(2) John iii. 14, 15. (*) John xii. 32.

"slow of heart to believe all that the prophets have "spoken. Ought not Christ to have suffered these "things? And he said unto them, These are the "words which I spake unto you while I was yet with દર you, that all things must be fulfilled which were "written in the law of Moses, and in the prophets, "and in the psalms concerning me. And said unto

"them, thus it is written, and thus it behoved Christ to "suffer and to rise from the dead on the third day."(a) Accordingly, the efficacy of the atonement made by Christ is constantly represented as being in his blood. Speaking of Christ, the Apostle says, "In whom we "have redemption through his blood, the forgiveness "of sins, according to the riches of his grace."(b) And, the Apostle again saith that "without shedding "of blood there is no remission."(e) Therefore it is that" the blood of Christ cleanseth from all sin :"(d) And, the robes of saints are said to be made white in the blood of the Lamb.(e)

CHRIST's obedience unto death was infinitely pleasing to the Father; and, as hath been before observed, of infinite importance. Without this, his sufferings and death could have been no atonement for sin. And, for his obedience unto death it is that He is highly exalted, and hath a name given him which is above every name.(f) Yet the obedience of Christ, important and glorious as it was, is never once spoken of as making atonement Nor, are his disciples ever represented as being purged and saved by his obedience; but, invariably, by his blood, his sufferings and death.

Now, if the whole efficacy of the death of Christ as an atonement for the sins of the world, consisted in the perfection of his personal obedience; we know not how to account for it that this efficacy of it to cleanse (a) Luke xxiv. 25, 26, 44, 46. (b) Ephes. i. 7. (c) Hcb. ix. 22. (d) John i. 7. (e) Rev. vii. 14. (ƒ) Phil. ii. 8, 9.

I

from sin, should be constantly represented in figurative language, and that too, when the idea of the perfection of this obedience is not, at all, heightened by the figure made use of to express it; but would have been, at least, as perfectly clear and intelligible, had it been said that his people were redeemed by his obedience unto death. Figurative language is not made use of, in the holy scriptures, unless it be where the ideas to be conveyed by it, are designed to be less obvious. than if expressed in plainer terms; or, with a view to give them greater clearness and perspicuity. But, if the sufferings and death of the Saviour were of no other importance, as an atonement for sin, than as a testimony of the perfection and height of his obedience; it is hard to be accounted for, that the holy Ghost should constantly represent the efficacy of the atonement as being in the death, the blood of Christ: And much more so, that he should speak of Christ as being a sin-offering, and his death as being a cursethe curse of God, and the effect of God's sword drawn against him, and commissioned to smite and execute him; and, in this way represent Christ as falling a victim to divine justice.

THESE Considerations, it is apprehended, sufficiently show that there was some further end to be answered by the sufferings and death of Christ than a mere exhibition of the strength and perfection of his personal obedience: And, that this, would by no means warrant that mode of expression which is frequently and abundantly made use of, by the inspired writers, in treating this important subject. To suppose that the death of Christ answered no other end than to illustrate his obedience, would, certainly, imply that the figures made use of in representing it, are bold and strong beyond any parallel to be found in the whole word of God; and that the images glow in colors in which it was never designed they should be viewed.

While, on the other hand, the foregoing observatione, as would be but natural to suppose, was in fact the case, evidently bring into view the FATHER as sitting to hold the rights of government, while the SON was acting the part of a servant; and having himself a glorious and awfully majestic part to act, while a sin-offering is made by Christ, we behold the high and holy character of HIM to whom it is made; and, see the awful manifestations of that divine displeasure, the exhibitions of which can no more be suppressed, than God himself can cease to be infinitely holy; or can be restrained from expressing, in his government over a fallen world.

CHAP. VII.

In which it is shown that the anger of God which appeared, and was expressed, in the sufferings of Christ; was really against sinners.

SOME have apprehended that it is impossible the sufferings of an innocent person, should express anger against the guilty; And, on this ground have supposed it absurd to consider Christ as, in any sense, a substitute, in his sufferings, for sinners. Therefore against the idea of atonement being made by the sufferings of Christ, it is objected that "we cannot "comprehend how the punishment, or sufferings of "an innocent person, should express displeasure "against the guilty."

THIS objection implies that it is essential to the character of God, that in his providential government, he should treat every one according to his own character and deserts: And that as far as natural good and evil, brought on moral beings, express the divine approbation, or the contrary; the glory of God, and 825645