"bread, and bleffed it, and brake it, and gave: "it to the difciples, and faid, Take, eat; this is my body. And he took the cup, and gave "thanks, and gave it to them, saying, Drink 65 ye all of it for this is my blood of the new "teftament, which is fhed for many for the re"miffion of fins." That his body broken and blood shed for his people, was to be understood of his being made a fin-offering, is plainly teftified in the apoftolic writings: 2 Cor. v. 21. "For he hath made him to be fin for us, who « knew no fin; that we might be made the righ"teoufnefs of God in him." Gal. iii. 13. "Chrift hath redeemed us from the curfe of "the law, being made a curfe "written, Curfed is every one a tree." Heb. ix. 26. 27. 28. "once in the end of the world, hath he appear. "ed to put away fin by the facrifice of himself. "And as it is appointed unto men once to die,, "but after this the judgement: fo Chrift was

66

for us: for it is that hangeth on "But now

once offered to bear the fins of many; and "unto them that look for him, fhall he appear "the fecond time, without fin, unto falvation." See alfo the affertion of the apoftle Peter,. 1 Pet. iii. 18. "Chrift alfo hath once fuffered for fins, the juft for the unjuft, (that he might

bring us to God), being put to death in the "flesh, but quickened by the Spirit." It is evidently alfo on this account, that he is called the Lamb of God, and we are called to attend! to him in that capacity: John i. 29. "Behold! "the

13

"the Lamb of God, which taketh away the fin "of the world."

It is lamentable to think, that there should be any who call themselves Chriftians, and yet refufe to acknowledge this truth, which is woven, if I may fo fpeak, through the whole contexture, both of the law and gofpel. It brings to my mind the ftory of an ancient artist; who, being employed to build a magnificent and elegant temple, had the ingenuity to inscribe upon it his own name, and fo to incorporate it both with the ornaments and body of the structure, that it was impoffible afterwards to efface the name, without at the fame time destroying the fabrick. In the fame manner, Christ dying for fin is engraven in fuch characters through the whole revealed will of God, that it is impoffible to take it away without overturning the whole fyftem. For this end Chrift came into the world; for this end he bore the name of Jefus, or the Saviour; and for this end he became the high priest of our profeffion, that he might, by one offering, for ever perfect them that are fanctified.

This then is the fcripture-view of Christ as our propitiation, that our guilt is taken away, and we are reconciled to God through the facrifice which he hath offered without spot or blemish. And notwithstanding all that has been thrown out against it by the pride of felf-righteoufnefs, there is nothing that can be justly opposed to it on the part of unprejudiced reason. God is merciful, but he is alfo juft. And as

there

there is nothing more infeparable from the idea of fin, and an accufing confcience, than merited punishment; fo there is nothing more effential to the idea of juftice in God, than a difpofition to inflict it. This the fcripture every where declares ; and the confcience of the guilty, who dreads his maker's prefence, ratifies the truth.

Now, if God fhews mercy to the finner, is it fo abhorrent from reason, that this should be by a mediator, if one can be found fit to step in between the parties, and "lay his hand upon "them both?" Is not this neceflary to manifeft the righteoufnefs and feverity of the law, as well as the tenderness and compaflion of the judge? Is not this precifely the reafon affigned for it in fcripture? Rom. iii. 25. "To declare "his righteoufnefs for the remiffion of fins that "are paft, through the forbearance of God." It is trifling to fay, that there is nothing of the paffion of anger in God that fhould need to be appeafed. Such expreffions are only figurative, but they convey their meaning very clearly. It is not anger or revenge, as they appear in our difordered frame, that accepts of an atonement. These furious paffions fly directly at the offending perfon, and reject all interceffion. But juftice, in calra and regular government, requires fatisfaction, that the malignity and demerit of the offence may be preserved, while mercy is extended to the criminal. We ought to confider, that one great and general end of the dispensations of providence is, to illuftrate the glory of the true God in all his real perfections. This is beft done by a purchased pardon, by a wife and aw

ful

ful mixture of impartial justice with unmerited mercy. How can you hear the word mercy fo often without perceiving this? It is not mercy at all, unlefs it is beftowed on those who have deferved to fuffer; and therefore why may not a voluntary furety be admitted to fuffer in their place? The truth is, fuch are the impreffions that are ufually made on the awakened conscience, of the infinite holiness and purity, and the tremendous majefty of God, that nothing lefs will fatisfy it than a fufficient atonement, or a clear view how he may be " juft, and yet the juftifier of him "that believeth on Jefus."

But, my brethren, it is one thing, to know, to profefs, or even to fupport the truth; and another, but of unspeakably more moment, to feel, and to apply it. It is one thing, to have a rational conviction, from critical inquiry, that this is taught in the holy fcriptures; and another, to cleave to it with efteem and affection, as the gofpel of our falvation, as the great foundation of our hope and peace. Therefore, in what remains of this branch of the fubject, I would confider myself as speaking, not to the wrangling difputer, but to the convinced finner; not to the felf-righteous boafter, but to the broken in fpirit. The chief circumstances in the propitiation which Christ hath made, to be taken no. tice of in this view, are these two: 1. Its abfolute neceffity. 2. Its perfect fufficiency.

1. Confider the abfolute neceffity of this atone. ment. There is no other way by which the finner can be restored to the favour of God. Nothing can be clearer from the holy fcriptures.

It

It is indeed the tacit inference that may be drawn from the whole. Why is this love and mercy of God celebrated in fuch exalted strains by the infpired writers, and felt with fo much gratitude by the redeemed, but that they were under condemnation, and must have perished, but for the help of this Saviour? Rom. viii. 1. "There is therefore now no condemnation to "them which are in Chrift Jefus, who walk "not after the flesh, but after the Spirit." And the fame chapter, ver. 33. "Who fhall lay any "thing to the charge of God's elect? It is “God that juftifieth." John iii. 16. “God "fo loved the world, that he gave his only be.

gotten Son, that whofoever believeth in him, "fhould not perish, but have everlasting life." As "without shedding of blood there is no re

miffion," fo we have the fame infallible teftimony, Heb. x. 4. that "it is not poffible that "the blood of bulls and of goats fhould take a¬

way fins." Nay, that the thing might be put beyond all poffibility of doubt, fee the declaration of Peter and John, Acts iv. 12. "Nei"ther is there falvation in any other: for there " is none other name under heaven given a66 mong men whereby we must be faved." And what other sense can be put upon these words of our Saviour himself? John xiv. 6, "Jefus "faith unto him, I am the way, and the truth, and the life: no man cometh unto the Father but by me." In vain then do we found our hopes upon any thing else: The holiness of the divine nature, the purity of the divine law,

and