"tion." 'But did he not appear the first time 'without sin? What then is the meaning of this proposition that at his first coming he bare our 'sins, but at his second he shall appear without sin? The words can have no other imaginable sense, 'but that at his first coming he sustained 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."

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V. The grounds upon which the apostles exhort men to holiness evince 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 unto 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 those of all others, who have attempted to excite men to virtue or morality.

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

31 Cor. vi. 20. 1 Pet. ii. 24. 2 Cor. v. 14, 15. Eph. v. 1, 2, 25, 26. Tit. ii, 11—14. 1 Pet. i. 13-20.

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 future 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. Without 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

'John vi. 48-58,

them? This likewise shows 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, as 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, patience, and meekness. 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 a partaker of the hope, the love, the joy,' which are peculiar to the religion of the crucified Emmanuel?

In

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 state of man; the presumptuous nature of every selfrighteous confidence; the inestimable 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 understands this doctrine, and who glories in the cross of Christ alone, habitually gives his eternal concerns a decided preference to every worldly object. He feels an earnest desire to promote the salvation of mankind, especially of those who are most dear to him. He is crucified to the "world, and the world to him." He repents of all his sins, forsaking and hating them, and seeking the crucifixion of every sinful propensity. Though he entirely renounces all confidence, save in the unmerited mercy of God in Christ Jesus, he yet deems it his pleasure, privilege, and honour, to "live to him, who died for him "and rose again." The example and love of Christ 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 unrighteousness." They, who vilify the atonement, are not the only "enemies of "the cross of Christ:" for, such as hold the doctrine 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 of 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 in his awful justice he will not spare any of those, who oppose, neglect, or abuse his great salvation: for "our God is a con"suming fire."

'Phil. iii. 18-21.