hibits Christ under the like character, when he says that he was once offered up to bear the sins of many.(x)

THESE passages sufficiently prove that the sin-offerings which were under the levitical institution, were particularly and eminently typical of the offering which Christ made of his life to God; and consequently that there was a correspondence of the substance with the shadow-that the reality was answerable to the image: Otherwise the Apostle could not with propriety, rea son from the latter to the former.

BUT if there were an exhibition of divine anger in the sin-offerings, which were made under the law; we have reason to suppose there was also an exhibition of divine anger in the offering which Christ made of himself for sin. If those sacrifices, in which were contained the most lively image of divine displeasure against the sinner, were particularly and especially typical of the sacrifice of Christ; this would naturally lead us to conclude that the sacrifice and sufferings of Christ were a lively demonstration of the righteous displeasure of God against sinners.

CHAP. IV.

In which it is inquired whether there be not evidence that Christ died in the ROOM and STEAD of the

sinner.

IT is not necessary in the present case, to inquire what that death is which the sinner must have suffered, had it not been for the atonement and intercession of Christ: Or to compare the evils which must have come upon the sinner, with those which were actually; endured by Christ. But the design is to examine the

(x) Heb. ix. 28.

evidence which the holy scriptures give us that the Lord Jesus Christ did, in a strict and proper sense, die in the room and stead of sinners.

THIS inquiry is very necessary in order to understand the true import of Christ's death; the relation it had to the law which threatens death to the transgressor; and, the influence it hath in opening the way for mercy to be exercised toward the sinner. This will naturally lead to a better understanding of the language of so important an event, as it relates to the character and desert of the sinner; and enable us to see in what sense, and in what respects, the law of God is honored by it.

THE language, the expressions, of the sacred writings are such as, in their most plain and natural import, convey the idea of Christ's being a substitute, and dying in the room and stead of the sinner. And, if the terms made use of, by the inspired writers, most naturally suggest this idea; this, of course, is the light in which the subject ought really to be viewed. In order to collect the sense of the sacred writers, more satisfactorily on the subject: it may be useful to give the several modes of expression which we find in the scriptures relative to it, a distinct and particular consideration. And,

I. OUR Saviour himself tells us that he "came not to be ministered unto, but to minister, and to give "his life a RANSOM for many."(y) And the Apostle saith that Christ "gave himself a RANSOM for all, to be testified in due time."(z) These expressions naturally convey the idea of Christ's life being given up instead of the sinner's-that, when the sinner was condemned by law to die, Christ died in his room.

() Matthew xx. 28. Mark x. 45.

(2) Timothy ü. 6.

This is the literal meaning of the original terms, which are rendered, in our translation, a ransom for many. Lutron anti polloon, and Antilatron uper pantoon, are expressions which, in the Greek, naturally convey the idea of a substitute, and suppose one to be in the room and place of another. The word lutron, which is here translated ransom, properly signifies the price of rédemption, or that on the gift of which, the guilty person is delivered from the punishment, or evils to which he was exposed. Thus it was a law in Israel," Ye "shall take no satisfaction for the life of a murderer— "And, ye shall take no satisfaction for him that is fled

to the city of his refuge, that he come again to "dwell in the land, until the death of the Priest."(a) In both these places the Hebrew word which is here rendered satisfaction, is, in the Septuagint translation, lutron. When, therefore, Christ is said to have given himself, his life a ransom for many, (lutron anti polloon, or antilutron uper pantoon,) it must mean that he gave up his life instead of those who were comdemned to death. And this is the same as if it had been said, he gave up his life instead of those who were condemned to die. The preposition which is here translated for many, or for all, must mean opposition and contrariety, or commutation or the exchange of one thing for another. But, it cannot be taken in the former sense; for then it would imply that Christ gave himself, his life, in opposition to the sinner, and in order to render it forever impossible that the sinner should live. It must therefore be taken in the latter; and, then it will imply that Christ gave his life in the room and stead of the sinner. In this latter sense is the same preposition used by the Seventy, where the king said to the prophet, in the case which he had just put to him, "if by any means he be missing, then shall thy life he for his life."(b) So Jehu said, "If any of the men

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(a) Numbers xxxv. 31, $2. (4) 4 Kings xx. 39.

"I have brought into your hands escape, he that letteth "him go, his life shall be for the life of him."(c) When any one is said to give himself a ransom for another, it is supposed that he puts himself in the place of the other. Should any one give himself a ransom, (antilutron) to redeem a captive, it would suppose that he himself went into captivity. And should any one give himself, his life a ransom for one who was condemned to die; it would imply that he died for him, or in his stead. (d) The expressions under consideration manifestly imply that the life of Christ was the price of the sinner's; and that it was given up with this view, and for this purpose.

II. THERE are other passages of Scripture in which it is not less clearly and fully intimated that Christ died in the room and stead of sinners.

In this light is the case evidently represented by the Apostle, where he saith that "Christ hath once suf"fered for sins, the just for the unjust, that he might "bring us to God. (e) Here we are expressly taught that Christ, a just person suffered for those who are unjust, and who themselves deserved to suffer. And the sufferings of Christ which are here spoken of, are not his humiliation in being born and dwelling with men-not the temptations of satan with which he was beset-not the slanders, the reproaches, the opposition of men, which he had to combat through the whole course of his life; but his death which he suffered upon the cross. For the Apostle, when he had spoken of Christ's suffering for the unjust, in order that we might know what suffering he referred to, immediately adds "being put to death in the flesh, but quicken"ed by the spirit." So that the words of the Apostle

(c) 2 Kings x. 24. (d) See Pool's Synopsis, and Dr. Whitby on the places. (e) 1 Peter iii. 18.

most clearly contain this assertion, viz. That Christ suffered death for those who were condemned to die, that he might bring them to God. And how could it be more clearly and expressly asserted, without using the very terms themselves, that Christ died; or suffered death, in the room and stead of sinners? Accordingly it is elsewhere asserted that "Christ died for the "ungodly-that while we were yet without strength, "Christ died for us :(ƒ)—that he bore our sins in his "own body on the tree-by whose stripes we are heal"ed--that God hath made him to be sin for us who knew "no sin(g)—that he was delivered (that is, to death) "for our offences, delivered up for us all ;(h) and "that even Christ our passover is sacrificed for us." (i) These passages import that the life of Christ was of fered up in sacrifice for the sins of men; and that it was by the sacrifice of himself that he redeemed sinners from destruction; this being their ransom, or the price of their redemption. And all this is perfectly correspondent with the prophecies which went before concerning him: For Isaiah in the spirit of prophecy, says, "Surely he hath borne our griefs, and carried our sorrows he was wounded for our transgres"sions, he was bruised for our iniquities, the chastisement of our peace was upon him—and the Lord laid "on him the iniquity of us all."(k)

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46

FURTHER; it is expressly asserted that Christ be. came a curse for us. Paul saith that "Christ hath re"deemed us from the curse of the law, being made a "curse for us."(1) These words imply that he was a substitute for us in suffering-that he suffered evil in our stead. Be the evils which were implied in the curse which Christ suffered, what they may, still they

(ƒ) Romans v 6, 8. 1 Peter ii. 24. (8) 2 Corinthians v. 21. (4) Romans iv. 25, and viii. 32. (i) 1 Corinthians v. 7. (k) Isa. liii. 4, 5, 6. (1) Galatians iii. 13.