Of the Atonement of Jesus Christ

By Dan Taylor

By atonement is usually understood, in general, something performed, or suffered, or both; in order to appease an offended or recompense an injured party; that the offender may be reconciled to him; and brought into a state of friendship with him.  In some cases an offender may atone for his own offenses; or any other may do it for him, according to the will of the offended, the ability of the offender, and other circumstances.

By wrath or indignation in God, is not here meant that flaming passion, which we, in this imperfect state, are apt to feel, when we are offended by others.  We cannot apprehend how this can have place in a being perfectly and invariably happy.  But as God is perfectly holy, and invariably hateth all sin; he is necessarily offended with those by whom sin is committed and as he is also a righteous governor of his rational creatures, it appears very proper that he should maintain a regard to the authority of his government and law, by punishing the transgressors; or, if his wisdom see meet to admit of it, by punishing some other in their stead.  If this punishment fall upon us, we are treated by him in a manner similar to that in which the flaming passion we call wrath or anger would naturally prompt us to treat an offender.  If the wrath of God, thus understood, should fall upon the sinner, he is utterly undone; and as all men have sinned, we should all, in this case, be left without a glimpse of hope.  But though God is holy and just, yet he is also gracious and compassionate towards his wretched creatures.  As a proof of his grace and compassion, when man had ruined himself, he gave his own beloved and only begotten Son, to be a sacrifice in our stead and a pay a compensation for our offenses, in order that in consequence of that compensation, or sacrifice, sinners might enjoy a free pardon, and yet he himself might manifest a proper regard to his own righteousness and purity, in annexing death to the breach of his law, and yet save of the breaker of it, and making him happy, notwithstanding his transgressions; or, according to the apostle’s remarkable expression, “that God might be just, and the justifier of him that believeth in Jesus.”  (Rom. 3: 26)  This is what I mean by the atonement of Christ; and this doctrine is now to be confirmed from the sacred scriptures, by the following considerations.

1. That all men are sinners, is and affecting the truth, which has been often mentioned; and, it is hoped, sufficiently confirmed, in the preceding pages.  That Christ “came into the world to save sinners,” is a reviving declaration of scripture.  (1 Timothy 1:15)  Now as every sinner is obnoxious to condemnation, if the preceding account of the justice of God, and his regarded to the authority and sanction of his law be allowed, we cannot, I think, form any just idea of the salvation of a sinner, as effected by one who undertakes to be the sinners Savior, without also including the idea, of standing in the sinners place, and making satisfaction or atonement for his sins, in order to his obtaining forgiveness.  It would therefore from hence appear probable, if it were not expressly asserted, that the Lord Jesus, when he came to save sinful men, made an atonement for their transgressions, by dying in their stead.  But from other considerations it appears more certain and fully evident.  I therefore add,
2. It is often expressly declared that Jesus died for men; (Rom. 5:6, 8) for men as sinners.  But why should he die for sinners, if not to make atonement for their transgressions?  Would so glorious a person come down from heaven to die for sinners with any other design?  Or could his death be of any advantage to them as sinners, if you did not make an atonement for their sins?  Might not a prophet or an apostle have accomplished any other design that can be supposed?  It is certain many of them died for the cause of truth and because they labored into promote the interest of religion, and to reform the world.  But is it ever said that they died for sinners?  Yet it seems evident that, this might be said of them, as justly as it was of the Lord Jesus, if he only died in defense of religion, or to be a pattern of holiness, or of resignation to his father’s will.  However, this truth will yet further appear by observing.
3. That the scripture informs us not only that Jesus died for us, but that he “suffered and died for our sins.”  and this in order “that he might bring us to God.”  (1 Corinthians 15:3 and following)  Sin has separated the sinner from the love and favor God.  Jesus the just, by suffering for the unjust, introduces the penitent believing sinner again into the divine favor; and opens for us the very gates of heaven; and in consequence of his death for our sins, every true believer freely receives all the blessings of salvation.  These blessings, be it once more observed, Jesus obtains for us, not by his preaching or example, but by his suffering; not his sufferings for our sakes merely, but for our sins.  It is not then evident that he died to atone or appease the divine anger for our transgressions?  Is there any other imaginable sense in which he could died “for the sins” of men?  It therefore naturally follows the Jesus died as our atonement.  Which is further evident, if we take notice,
4. That he died as a sacrifice for our sins.  He hath appeared, says the apostle, “to put away sin by the sacrifice of himself.” (Hebrews 9:26)  “After he had offered one sacrifice for sins, he for ever sat down on the right hand of God.”  (Hebrews 10:12)  Now it is evident that what ever kind of sacrifices are mentioned in scripture, what kind so ever were offered under the law, and to whatever purposes, the sacrifices for sin, the sin offerings and trespass offerings were to make atonement for transgressions, in order that the guilty might be forgiven.  Hence when the apostle is representing the dreadful case of an apostate from Christianity, he says “there remaineth (for him) no more sacrifice for sins; but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries.”  (Heb. 26:27)  In which words, he plainly intimates that the sacrifice of Christ alone can prevent this fiery indignation consequently; the sacrifice makes atonement for sin, and delivers the sinners from wrath and punishment.
5. The scripture as we have seen above expressly calls this sacrifice of Christ a “propitiation for sin.”  (Rom. 3:25)  It is well known that a propitiation signifies an appeasement of anger in order to expiate offenses, and to obtain pardon for the offender.  Jesus therefore died to appease divine anger for men, in other words, to make an atonement for their sins.  This is evident from those passages in which Jesus is said to “give himself and to give his life a ransom of for sinners.”  (Matthew 22:28, 1 Timothy 2:8)  A ransom is universally known to be a price paid for the deliverance of captives.  Sinners are held, or shut up, as it were under the guilt of sin by the sentence of the divine law.  The scripture, says the apostle, “hath concluded, or shut up,” as the original word imports, “all under sin,” (Galatians 3:22) and consequently obnoxious to condemnation.  From this curse and condemnation, those that believe are delivered by the efficacious blood of Jesus, which was shed for them.  “Christ hath redeemed us from the curse of the law, being made a curse for us,” is, therefore their joyful language, while traveling through this vale of tears; and will be their language for ever in the happy rounds above.
6. Jesus is called a high priest.  “To the high priest of our possession.” (Hebrews 3:1) The priest’s office was to offer sacrifice for the sins of the people, and to intercede for the congregation of Israel.  So the Lord Jesus not only “ever liveth to make intercession for them that come unto God by him;” (Heb. 7:25) but he, “through the eternal spirit offered himself without spot to God,” as a sacrifice for wretched and miserable sinners and hath, by that offer, “obtained eternal redemption for us.” (vs. 12) I add,
7. That it is extremely evident, that the very same effects are attributed into the death of Christ, which were attributed to the atonements under the law.  This is very manifest with respect to the sin offering particularly.  The person for whom it was offered is declared guilty, as the cause of its being offered for him.  All men are declared guilty in the word of God.  It is said expressly that the offering was for the sin of the guilty person.  “The priest shall make atonement for the sin which he hath committed.”  Jesus was “wounded for our transgressions, and bruised for our iniquities.” (Is. 53:5) The effect of this offering and atonement was the pardon of the guilty person.  “His sin shall be forgiven him” saith the Lord.  So forgiveness of sin is through the blood of Jesus. In him we have redemption through his blood, even the forgiveness of sins.” (Eph. 1:7, Col. 1:14)  Hence I think it indisputably evident that the sufferings of Jesus for men are a real and proper atonement for their sins.
8. In a word, I beg leave to say, that the upright and attentive reader will easily observe that this great truth might be argued and vindicated much more largely from a great multitude of scriptures; which, for the sake of brevity, I must do little more than refer to, and transcribe a few out of many, for the purpose of giving the reader a general view of them, for his contemplation, when at leisure: being assuredly persuaded that they carry their own evidence with them in favor of this important doctrine.

The evangelical prophet bears very express testimony to this truth. (Is. 53:3) “Surely” says he, “he hath borne our grief and carried our sorrows,” and in the words above cited, “he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we are healed.”  In the next verse the prophet points out the imputation of our sins to the Lord Jesus Christ; not reckoning them his sins, but ours, for which he stood responsible, as really as if they had been all his own.  “All we, like sheep, have gone astray; but the Lord laid on him the iniquity of us all.”  “He was cut off from the land of the living; for the transgression of my people was he stricken.”  “It pleased the Lord to bruise him; he hath put him to grief.”  “Thou shalt make his soul an offering for sin.”  “He shall see of the travel of his soul, and be satisfied: By his knowledge shall my righteous servant justify many, for he shall bear their iniquities.”  “He bare the sin of many.”  The prophet Daniel, speaks on the subject, in similar language, to which, in part, we have referred to above.  “Seventy weeks are determined upon my people, and upon the holy city, to finish the transgression, and to make an end of sins; and to make a reconciliation of our iniquity, and to bring in the everlasting righteousness.” (Dan. 9:24)  The New Testament is so full of this doctrine, and the expressions of it so very clear and striking, that we may almost subscribe the words of a sharp writer on the subject. “This,” says he, “is spoke so plain and loud by the universal voice of the whole book of God, that scripture must be crucified as well as Christ, to give any other tolerable sense of the expressions.” (Dr. South)

Thus Jesus is called the “the Lamb of God that taketh away the sin of the world.” (John 1:29)  A lamb took away sin, under the Jewish law, no other away than as it was offered to be an atoning sacrifice for it.  It must therefore, be intended that Jesus in this manner taketh away sin.  “The bread which I give,” says Jesus, “is my flesh, which I will give for the life of the world.” (John 6:51)  It is evident our Lord is not hear speaking of his doctrine, but his flesh.  It is that which is given, not barely for the benefit or advantage of the world, but the life of it.  For his body was broken “for the remission of sins.” (1 Cor. 11:24)  This is the sole foundation of a sinners pardon, and when this is realized in the mind, and rested and depended on in the heart, by the convinced and penitent sinner, it nourishes and strengthens the soul as corporeal food does our animal frame.

The Epistles written to the several churches illustrate this doctrine still more at large, “being justified freely, by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, that God might be just and yet the justifier of him that believeth in Jesus.” (Rom. 3:24-26, 5:6-8)  This important passage we have seen before, both asserts the atonement or propitiation of Christ, and shows the great end and design of it.  That God might be just, and maintain the most inviolable regard to his law and governing authority, and yet justify every believing sinner.  Jesus, the same apostle informs us, “was delivered or for our offenses, and raised again for our justification.” (Rom. 4:25) A little afterward, he clearly shows that Christ died in the very room and stead of sinners; and consequently he must die as an atoning sacrifice for sins; because there is no other imaginable sense in which he could die in the sinner’s stead.  “When we were without strength, in due time Christ died for the ungodly.”  “For scarcely for a righteousness man will one die; yet peradventure for a good man some would even dare to die.  But God commendeth his love towards us in that while we were yet sinners, Christ died for us.” (Rom. 5:6-8) Here it is evident the Christ died for sinners, in such as sense, as one man would die for another.  But it will not be pretended, I believe, that one man would die for another, any way, but in the stead of that other and in order, by his death, to preserve that other from dying.  And that this substitution of Christ in the sinners stead is supposed as the foundation of the apostle’s reasoning throughout this remarkable chapter is, I think, so extremely manifest, that one might venture, to appeal to every upright and attentive reader for the truth of it.

“What the law could not do,” says the same divine writer, “in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin, or (as the original word be properly rendered in the margin) by a sacrifice for sin, condemned to sin in the flesh.”  We have observed before, that when Jesus being called a sacrifice for sin the expression sufficiently demonstrates his proper atonement. This passage therefore is a further confirmation of the doctrine now in question.

When the blessed apostle is apologizing for his zeal among the Corinthians, he uses these remarkable expressions, “the love of Christ constraineth us; because we thus judge that if one died for all, then were all dead.” (2 Cor. 5:14) These words plainly intimate that Christ died as an atonement for our sins; because there does not appear any other imaginable sense in which the death of Christ for all would be an argument to prove that all were dead; i.e. in a state of death, and under condemnation which is here plainly the apostle’s meaning.  To which it may be added that the Greek preposition, translated for, properly signifies instead of, and is so rendered by our translators, a few verses afterwards in the same chapter, “we beseech you in Christ stead, be ye reconciled to God.”  And the following verse again, expresses of the same important truth in different words.  “For he hath made him to be sin, or, a sin offering for us, (in our stead) that we might be made the righteousness of God in him.”  The very least that can be understood by this last clause is, that we might be justified of God, as righteous, in and through him.  These words then finally confirm the truth in hand.  For we could not have been accounted righteous before God in Christ Jesus, unless he had been considered as our substitute and representative, to atone for our sins.

Let the reader take a more particular survey of some passages of scripture, in which the death and sufferings of Christ are mentioned, and the blessings that we derive from them.  “All we, like sheep, have gone astray: we have turned everyone to his own way, and the Lord hath laid on him the inequity of us all.  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.” (Isa. 53:5-6)  The iniquity of men was laid upon the son of God; he was wounded, he suffered for our transgressions.  By his stripes, his sufferings, we are healed.  These are the foundations of our hope; the source of consolation; and the means of restoring our souls to humble, holy delight in God, and to communion with him.

By the transgression of the divine law, the great God is offended; and man the transgressor, is exposed to condemnation.  But Jesus, by dying for the criminals, has “made reconciliation for iniquity and brought in everlasting righteousness.” (Dan. 9:24)  So that now, by true faith in him, the condemned sinner is freely justified and enjoys peace, with his offended Creator.

If sin be not removed from man, he must, forever, lie under the dreadful weight and condemnation of it; for all the children of fallen Adam “were without strength,” and utterly unable to remove it from themselves.  But “when we were without strength, in due time, Christ died for the ungodly.” (Rom. 5:6)  “Behold the Lamb of God, that taketh away (that beareth) the sin of the world.”  For he, “his own self did bear our sin in his own body on the tree.” (1 Pet. 2:24)  Cheering declaration!  How awful to disbelieve a fact so positively asserted!  And is not this wonderful declaration, if cordially believed, sufficient to make “the lame man leap like a hart, and the tongue of the dumb sing?”  Yes, let every penitent sinner hear it, and rejoice in it, as a matter of indubitable certainty, that, “as Moses lifted up the serpent in the wilderness, even so the Son of man was lifted up that whosoever believeth in him, should not perish, but have everlasting life.  For God our offended, yet gracious, and merciful God, so loved the world, that he gave his only begotten Son, that whosoever believeth if in him, should not perish but have everlasting life.” (John 3:15-16)

Let the reader observe, upon these, and many other similar passages, that the great design of human redemption was formed by our offended Creator himself.  It is the effect of his love to his rebellious creatures, who having broken his righteous laws, and trampled upon his authority and government, have exposed themselves to his everlasting indignation.  Yet he so loved the world, that he gave his only begotten Son, to perform the awful task, to take away, and put away our sin “by the sacrifice of himself.” (Heb. 9:26)  Far, infinitely far, from being unwilling to save guilty man, and from being persuaded to it by the death or intercession of his son, less by any other means whatever; his love is the first, the moving cause of all our happiness, and all our hope.  It is in every sense, and in every respect, “according to his mercy that he saves us,” and to Him be all the glory for ever and ever!

Yet let it be observed, that the great and blessed God knows infinitely better then we puny mortals, by what means it is proper and necessary to save his guilty creatures.  It is not our prerogative to say to him; “what dost thou?”  Or to pass a censure upon the divine conduct.  He perfectly knows what the harmony of his perfections and the dignity of his government require.  This is not a place for critical disquisitions; but many learned men have sufficiently demonstrated the propriety and even necessity of the sacrifice of Christ, in order that mercy might be exhibited to sinners, and yet the law, government, and attributes of God, properly dignified.  The heart of man, by nature, is full of infidelity; and we are very ready at inventing reasons and excuses to fortify us against the force of divine truth and to palliate our criminal conduct in opposing it.  But the counsel of the Lord must stand.  God is true, though every man be found a liar; and in the present instance, in which our safety and comfort are so immediately concerned, surely, it is our wisdom and happiness to receive, with the most cordial gratitude, “the record the God hath given of his son.”  We may, here, however transcribe one single passage, which ought to satisfy every inquisitive mind, because it tells all that we can reasonably desire to know upon this awful delightful subject.  “Being justified freely, by his grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation, through faith in his blood: to declare is 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 that believeth in Jesus. (Rom. 3:24-26)

Here we have an explicit account of the source of all our happiness, particularly the blessing of justification; the free grace of God.  “Freely by grace.”  Then, the medium by which the blessing of justification is conveyed to guilty man; “through the redemption that is in Jesus Christ.”  Then, the particular character, or point of light, in which Christ is to be considered and contemplated: “whom God hath set forth as a propitiation.”  After this, the way in which sinful man comes to partake of that great blessing, justification; “through faith in his blood.”  Finally, the important object which the Supreme Being secures by this glorious transaction.  To declare, or demonstrate his righteousness - “that he might be just, and the justifier of him that believeth in Jesus,” surely, a sinner, that is inquiring how he may “escape the damnation of hell,” that most momentous of all concerns, can want no other instruction, as to the ground of his hope, and the way of acceptance with his maker, then what is contained in this passage.

Consider the language of some other scriptures.  When we were yet without strength, in due time, Christ “died for the ungodly.”  “For scarcely for a righteous man will one die; yet peradventure for a good man, some would even dare to die.  But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:6-8)  And attentive reader must on these verses, observe, that the great design of our Savior’s death was to deliver us from a most awful condition, in which the human race is involved by its revolt from God.  We were sinners; we were ungodly; we were without strength, or any power to recover ourselves from those deplorable circumstances.  In this situation, the great and gracious God viewed mankind, when he formed the wonderfully compassionate design of saving us by his dear son.  In this state, “Christ died for us.”  The death of Christ for sinful man, was not only our benefit or advantage; but in our stead, as one man, in some very extraordinary cases, dies for another, who is himself exposed to death.  So the seventh verse requires us to understand the apostle’s reasoning; and this is well known to be the natural and precise signification of the terms which the apostle uses.

The same glorious truth is expressed in the same, and in similar terms, in many other passages.  “The love of Christ constraineth us, because we thus judge, that if one died for all then were all dead; and that he died for all, that they which live should not live unto themselves but unto him which died for them, and rose again.” (2 Cor. 5:14-15)  All were condemned, and obnoxious to death.  This, the apostle argues from the acknowledged fact, that Christ died for all.  To say only, that Christ died on their account, or for their advantage, takes away the force of his reasoning.  This would be no proof that all were dead, or exposed to condemnation.  Christ might die for our advantage if we were as holy as angels.  But if we are condemned, and exposed to death, Christ must “die in our room (or stead),” if he die to deliver us from death; which is evidently the apostle’s argument.

The words of the Jewish high priest will assist us in explaining the language of the apostle.  “And you know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.”  What further observations soever be made on this speech, it seems unavoidable to suggest this hint, that by one man’s dying for the people, the people would be saved from perishing.  He, therefore, would in that case, die in the room (or instead) of the nation.  Consequently to die for another, to save that other from death, is to die in the room (or stead) of that other.

May this thought, as it respects to death of our Savior, fill our minds with gratitude and joy; such as ought to be experienced and manifested by those who are redeemed by such an amazing price!

Our blessed Savior, in his death, is represented as giving his life, and giving himself a ransom for man.  “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” (Mat. 20:28)  “Who gave himself a ransom for all, to be testified in due time.” (2 Tim. 2:6)  The reader scarcely needs to be informed that a ransom is a price paid, or satisfaction made, in order to set a captive at liberty, or to obtain pardon for an offender.  Its signification, in a general view, may be sufficiently understood from the words of Elihu.  “Deliver him from going down to the pit, I have found a ransom.” (Job 33:24)  So, the adorable Son of God, the Lord of glory, for ever blessed be his glorious name!  has laid down his life upon the cross as our ransom for the redemption of guilty man; that “whosoever believeth in him, may not perish, but have everlasting life.”

The acknowledgments of the primitive Christians, respecting the blessings which they received by the death of Christ, manifest that they considered his death in the light of an atoning sacrifice for the sins of men.  We may observe a few instances.  They say, “being justified by faith, we have peace with God, through our Lord Jesus Christ.” (Rom. 5:1)  The peace of God is opposed to his anger, and the condemnation of his righteous law.  This peace is enjoyed, not by the righteousness of man; but by faith, through our Lord Jesus Christ.  It was he that made the “reconciliation for iniquity.” (Dan. 9:24)  “He made this peace;” not by a holy example, not by his ministerial instructions; but by “the blood of his cross.” (Col. 1:20)  By the blessed Jesus, we have access to God, in consequence of peace made,  “We are made nigh, by the blood of Christ.”  “He has reconciled both” Jew and Gentile unto God, in one body not by his life or his doctrine; but “by his cross.”  (Eph. 1:7) “In the body of his flesh through death to present those who continue in the faith, holy, and unblameable, and unreprovable in his sight.” (Eph. 2:16, Col. 1:21-23)

This glorious work was accomplished for us, even at a time when we were at the furthest distance from having any part whatever, in affecting it.  When we were ungodly, and without strength; when we were “sinners, and enemies against God;” when we were “alienated, and enemies in our minds, by wicked works.” (Rom. 5:6-8, 10)  On every survey of this wonderful plan of divine wisdom and love, and the manner in which it was executed, we may well exclaim, with the apostle John: “Herein is love, not that we loved  God; but that he loved us and sent his son to be the propitiation for our sins.”

In the same manner they ascribe their pardon, not to a good life, not to the example, or doctrine of Christ; but to his blood.  “In him we have redemption, through his blood, even the forgiveness of sins, according to the riches of his grace.”  It was a by his death, by his blood, therefore, as appears on the very face of all these, and similar passages, that he made peace for us, made reconciliation for our iniquities, and obtain pardon and eternal redemption for us.  “Through faith in his blood,” penitent believing sinners are justified;” (See Romans 3:25) and they ought to be frequently employed, while on earth, as they will be employed in heaven, in ascribing the glory to him; and in saying, “To him that hath loved us, and washed us from our sins in his own blood, and hath  made us kings and priests to God, even his Father; to him be glory and dominion, for ever and ever.  Amen.

I would conclude the argumentative part of this subject by entreating the reader to peruse and examine, the passages here referred to (Gal. 1:4, 2:20, 3:13, 4:4-5; Eph. 1:6-7, 2:11-18, 5:25; Col 1:14, 20-22, 2:14; 1 Thess. 1:10, 5:10; 1 Tim. 2:6; Tit. 2:14; Heb. 2:9, 7:27; 9:12, 15, 26-28, 10:10, 12, 19; 1 Pet. 1:18-19, 2:21, 24, 3:18, 4:1; 1 John 1:7, 2:2, 3:16, 4:9-10; Rev. 1:5, 5:9, 7:14 and following) ;  and, having diligently compared them with those already cited, let him say if any doctrine can well be more strongly, more fully, and more largely evinced than this one, that the blessed Jesus died to atone for the sins of men.

I would not, however, entirely dismiss this great and important subject, without mentioning its happy and holy tendency, and the practical improvement to be made of it.  If this doctrine have not a good of practical tendency, if it be not calculated to promote the holiness of mankind as well as happiness of mankind, it cannot be of God; nor ought it to be received or vindicated by any who are concerned to promote his honor and interest.  But every one on whose mind it is duly impressed, feels by experience, as well as learns from scripture, that it may be improved to such advantageous purposes as those which follow.

Hence we learn the infinite purity of God, and his irreconcilable aversion to every kind of sin.  He hath threatened sin with nothing less than death; nor would he reverse the sentence with respect to any one sinner, without an atonement made for it, which would answer the demands of his law, and provide for the honor of his justice; with such a tremendous Being have we to do!  So awfully holy, and so just to his word, both his promises and threatenings!

This doctrine shows us the infinite evil, and abominable nature, of sin; that nothing could atone for it, of less value than the blood of the Son of God, who is one in nature and essence with himself; and therefore what dreadful hardness and stupidity must overspread our minds if, after all, we do not abhor it and flee from it, as from “the face of a serpent!  If we do not lothe it, and lothe ourselves for all our abominations,” and watch and pray against it continually!

From hence we are taught to admire the astonishing love and grace of God, who, rather than his unhappy creature man should perish without remedy, gave his own dear and only begotten Son, to endure such unparalleled anguish for our transgressions, even though committed against himself!  We were all fallen from God; all sinners; all rebels!  His justice required a satisfaction, in order to our pardon.  No man nor angel was able to give satisfaction for sins so aggravated.  Yet the all gracious Jehovah was determined that a remedy should be provided.  He therefore “spared not his own Son, but freely delivered him for us all;” (Rom. 8:32) sent him from the realms of glory to “bear our sins, in his own body on the tree.” (1 Pet. 2:24)  Angels and glorified saints in heaven will forever admire this wonderful display of love; and it ought to be the continual burden of our song, while we remain in this world.

From hence too, it is easy to observe how reasonable it is that every true believer should “glorify God with his body and spirit which are his.”  Our bodies and souls are the property of Jehovah, by all the obligations of creation, and of providence, and especially of redeeming grace.  And Oh!  What can be esteemed to dear to part with, what to difficult to undertake, in the service, and for the honor of him who has thus raised us from the deep gulf of misery, and given us a title, even at the expense of his dear Son’s precious blood, to an unfading crown, and an everlasting kingdom, in the regions of glory above!

Here the saints are taught to buy a most amiable example, the great duties of humility and self-denial.  If Jesus came down from his throne of glory, to suffer for our souls, miserable and wretched as they were, how much more a should we condescend to the lowest degree of self abasement, if needful, in order to promote his honor and interest, or subserve the purposes of his glory in the world!  If he put off his robes of light and glory to die the painful and ignominious death of the cross, in order to deliver our souls from the slavery and drudgery of sin and Satan, and from the flames of hell; shall not we gladly forsake all that we have, in order to follow and serve him?  Shall not we gladly spend and be spent to promote his praise?

Hence believers are most powerfully obliged and constrained to love one another, and to endeavor to promote and manifest this love on all occasions.  Shall a few involuntary mistakes in judgment, or inadvertencies in conduct; shall a different name or party, or different views in some speculative sentiments; or different modes and forms of worship; shall any, shall all of these divide our hearts from those who appear on the whole, to be acquainted with real, spiritual religion; when Jesus loved us so well as to give even himself for us, at a time when he saw no beauty or comeliness in us?  Even when we were alienated from him, and enemies against him?

Hence, we learn how much it is our duty to love even our most inveterate enemies.  Such enemies against God we were when Jesus undertook to die for our sins. (Rom. 5:10)  And should not his amiable and divine example, compel our souls to melt, and draw out our tenderest compassion, for the very worst of our fellow creatures; yea, even for those who “despitefully use us, and persecute us?” (Mat. 5:44)

Lastly, by our Lord’s sufferings and atoning death, is opened a glorious way of encouragement for every sinner to return to a kind and gracious God.  Here we see “redemption obtained” for the vilest of sinners to be imparted to them, and enjoyed by them, in a perfect consistency with all the divine perfections, “without money, and without price:” so that the most miserable, and the most helpless among men, may, when convinced if their condition, come boldly to the throne of grace, through the efficacious, the atoning blood of the Lamb; and be freely admitted into the arms of everlasting mercy, and made eternally happy in the regions of glory.