CHAPTER XII.

૪. 1.

Atonement.

What is meant by the atonement? A. A provision made for the salvation of sinners of the human race.

Q. 2. In what does this provision consist?

A. 1. It does not consist in Christ's literally discharging the debt of sin, considering it as a pecuniary debt, due from man to God; for sin is not to be reckoned as a debt in reality, but as a crime. When spoken of as a debt, it is merely in a figurative sense. Besides, if sin be reckoned as a pecuniary debt, and this debt be discharged, then the sinner has an undoubted right to freedom from the evil of sin, both in the present and future life, and can demand it as a matter of justice, whether his heart be right with God or not. But this none will pretend.

2. Neither does this provision for man's salvation consist in a literal transfer of man's sins to Christ, nor of His righteousness to man. For if the sins of

men are thus transferred to Christ, then He is sinful, and men are free from sin, or if the righteousness of Christ is thus transferred to men; then they are holy, and He is destitute of holiness. But the sinner is as guilty and ill-deserving, as though Christ had not died. Indeed, sin and holiness are personal, and, therefore, not transferable. Debts may be trans

ferred, but sins and crimes, in the very nature of things, cannot be transferred.

But,

3. This provision for man's salvation does consist in satisfying publick justice, in making God's government honourable, so that He can consistently grant pardon and salvation to all, who repent and believe. It opens a way, in which God can righteously make gracious communications to the sinful children of men.(a)

Q. 3. How does the atonement do this?

A. It does this by manifesting, declaring, or making known the righteousness of God in His moral government towards man, while He pardons and saves the penitent and believing.(Þ)

Q. 4. In what way was the atonement effected? A. By the sufferings and death of Christ.(*)

(a) Isa. 42. 21. The Lord is well pleased for his righteousness' sake; he will magnify the law and make it honourable.

(b) Rom. 3. 25, 26. 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; to declare, I say at this time, his righteousness, that he might be just, and the justifier of him which believeth in Jesus.

(c) Heb. 2. 10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings. Isa. 53. 5, 10, 11. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. Yet it pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Rom. 5. 10. For if, when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life. Philip. 2. 8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

Q. 5. How is the obedience of Christ to be viewed in reference to man's redemption?

A. It is to be viewed as important and necessary, in order, that Christ might be properly qualified to make an atonement, and as it showed that the law could be, and ought to be, obeyed, and as it was an example of obedience to us. In fact, all that Christ did in His incarnate state contributed some way or other to man's salvation.()

Q. 6. Did Christ endure the same kind and quantity of sufferings, that would have been endured by all mankind had He not died for man's redemption?

A. Certainly not. He was not troubled with inimical feelings to God;-was not burdened with a guilty conscience; was not afflicted with utter and absolute despair. On account of Christ's greatness, dignity, and worth, which take their character from His whole person, uniting as it does the divine and human natures, it was not necessary, that He should suffer so great a quantity of evil, as all mankind must have justly suffered had they perished in their sins. The atonement of Christ was, therefore, a substitute for the eternal punishment of those, who believe, inasmuch as by His sufferings the same great ends are answered in God's moral government. The sufferings and death of Christ sufficiently manifested the demerit of sin, and God's holy abhorrence of it, and in this way Christ did not destroy the

Heb. 2. 14. Forasmuch then, as the children are 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.

(d) Lev. 22. 19, 20. Ye shall offer at your own will a male without blemish, of the beeves of the sheep, or of the goats. But whatsoever hath a blemish, that shall ye not offer; for it shall not be acceptable for you. Heb. 7. 26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. 1 Pet. 1. 19. But with the precious blood of Christ, as of a lamb without blemish and without spot.

law, but fulfil it. The dignity and authority of the Lawgiver are vindicated; justice is satisfied; and a way is opened for the free and consistent exercise of mercy to man guilty and ill-deserving.

Q. 7. Were Christ's sufferings bodily, or mental, or both?

A. They were both, though chiefly mental; and in these the atonement principally consisted.() Q. 8. Did Christ suffer in His human or dívine nature, or both?

A. He suffered in His human nature, body and soul only. The divine nature, however, enabled Him to endure the evils, that were laid upon Him, and, by its connexion with the human nature, added unspeakable worth to His sufferings; for these take their character and value from the whole complex person of Christ.*

Q. 9. Were the sufferings of Christ great and distressing?

A. His sufferings of body were severe, but the agony of His spirit exceeded all human comprehension.

Q. 10. Are the sufferings of Christ to be viewed as punishment inflicted upon Him?

(e) 1 Pet. 3. 18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. Isa. 53. 10. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. Luke 22. 44. And being in an agony, he prayed more carnestly; and his sweat was as it were great drops of blood falling down to the ground. Matt. 36. 38. Then saith he unto them, My soul is exceeding sorrowful, even unto death. Matt. 27. 46. And about the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

"We believe that all the divine and human perfections, which the Scriptures ascribe to Christ constitute but one person; and conse. quently that all His actions and sufferings belong to Him, as one person; much as all the actions and sufferings of any man, whether

A. By no means. An innocent being may suffer, but in truth cannot be punished. Punishment, strictly speaking, always supposes criminality, and is the infliction of natural evil or misery, for the commission of moral evil or sin.

Q. 11. How does it appear, that the atonement of Christ was necessary?

A. 1. It was not necessary to render God benevolent; for He ever has been, and ever will be benevolent to all His creatures, susceptible of pleasure and pain, whatever their character may be in reference to holiness. But,

It was necessary, that God might show His hatred to sin, and love to holiness; that He might be honourable and just, and still be merciful. If God were to pardon without an atonement, where would be an exhibtion of His hatred to sin and love to holiness? for His conduct would in nowise show it; where would be His regard to His character, law, and government? for there would appear to be a total disregard of them.()

3. That the atonement was necessary may be argued from the fact, that Christ died to effect it. It is not to be supposed, that the Father or the Son

(f) Rom. 3. 25, 26. 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; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus.

mental or corporeal, belong to Him as one man. It results from this view of the subject, that the value or significaney of any action or suffering in Christ must be according to the dignity or excellence of His whole character. Whether the action or suffering takes place particularly in one part or another of His complex person, it is attributable to His whole person, and it derives its peculiar character from the character of His whole person constituted as it is. The suffering of Christ was, therefore, of as high importance or value in making an atonement, as if it could ave been, and in reality had been, in the most proper sense, the suffering of the Divinity."

Dr. Woods' Letters to Unitarians, p. 104.