" benefit and example," (p) is to adopt a mode of government entirely irreconcileable with all "rational " ideas of wisdom and justice, and completely repugnant to every attribute of Deity.

The answer here adverted to, is, moreover, as contrary to matter of fact as it is to reason: for, if the doctrine of satisfaction be denied, Jesus Christ did not present a splendid example of patience and resignation. Compare his behaviour under suffering with that of other martyrs, many, for example, in the third century. He suffered for the space of a few hours only; they were made to sustain sufferings for days, weeks, months, nay, in some cases, years. He suffered the punishment of the cross; they have agonized under boiling oil, melted lead, plates of hot iron; or have been broiled for days over a slow fire, or shut up in fiercely glowing brazen bulls; or have had their members cut and torn off, one after another, in tedious and barbarous succession. Yet he lamented, and they triumphed. Is not this infinitely astonishing, upon any other theory of religion than ours? Is it not incomprehensible that the Master of our faith, the "Captain of our salvation," should be abashed and

(p) Fellowes's Theology, vol. i. p. 210. They who assign this reason for our Lord's sufferings should, before they urge it confidently, free it from an objection advanced by themselves against our opinions. For even this would be to suffer for us, for our good. If it be just in God to permit the innocent to suffer for such an end as this, why should it be unjust in him to permit him to suffer for that which we specify as the true cause of his suffering? "Can it be just in God (asks Dr. Ward. " law) to inflict sufferings on the innocent for an inferior end, and "yet unjust in him to inflict the same sufferings, on the same person, " for an end obviously and incalculably superior ? " Sermons, p. 217.

astounded at the sight or even the contemplation of death, and that his servants and followers should triumph in the midst of unequalled torments? The one is seized with sorrow even unto death; the others are transported with joy. The one sweats as it were drops of blood, at the approach of death; the others behold a divine hand wiping off their blood, but not their tears, for none do they shed. The one complains that God forsakes him; the others cry aloud with rapture that they behold Him stretching forth his hands to encourage and invite them to him!

All this cannot be because his bodily torment is greater than theirs; nor can it be, because they have more internal strength and holiness than he has. But it is, because God administers more comfort to them than to him. Yet why so, if Jesus Christ be his "Son " in whom he is well pleased!" Why, indeed, but because he regards him as our pledge, having constituted him " a sin offering for us?"

Contrast, again, the dismal agony of our Lord with the holy serenity of Stephen, or the joyful anticipation of Ignatius, or the heroic fortitude of Blandina, whose patience outstood the successive labours of a series of tormentors; (q) and then ask-If the approbation of God ordinarily comforts those who suffer for righteousness' sake, could it not much better have consoled Jesus Christ? If the certainty of possessing an eternal life of bliss makes the martyrs leap with joy and exultation when they are about to lose a temporal life, shall not a like certainty, superadded to that of " finishing the (g) Euseb. Hist. Eccles. lib. v. cap. 1.

" work for which his Father sent him into the world" fill Jesus with joy, too? Shall men, who are accustomed to love the earth, rejoice to leave it; and shall Jesus Christ, who loves heaven alone, be smitten with a thousand mortal terrors because he is going thither! How truly inexplicable must all this for ever remain, if the orthodox hypothesis be rejected.

Before I produce the fourth class of evidences from the Scripture, or those which are positively declaratory, I request you will bear it in mind, that the New Testament, being intended for universal use, and of course for that of plain unlettered men as well as others, does not deal in logical distinctions and metaphysical subtleties, but conveys its momentous truths in the simplest language; and, to rivet them the more firmly upon the mind, often has recourse to a variety of apt and striking metaphors and allusions, to communicate the same general idea. Thus, with regard to atonement, and words of analogous import, correct notions may be readily obtained when the different lights in which sin is represented are contemplated. If, for example, sin be regarded as a breach of the law, which calls down its curses, and excites God's anger, then an atonement (which literally signifies a covering) screens from the curses of the law, covers, or appeases, or propitiates the angry countenance of Deity. If sin be that which interrupts the friendship which would otherwise subsist between man and his Maker, then what is needed is something to procure reconciliation between the parties at variance. If sin be considered as a debt incurred by man, then what he requires is something

which will give satisfaction for that debt. If sin be depicted as slavery to Satan, then the grand requisite is a ransom. If sin be described as an impurity, then what the sinner needs is something that will purge or wash it away. All these, and perhaps some other views of sin, its effects, and the means of cancelling them, are included in that sacrifice and offering for sin, in consequence of which "iniquity is not imputed, "transgression is forgiven, and sin covered." (r)

These observations being premised, I shall transcribe some passages from the New Testament, in which the doctrine of Jesus Christ's surrendering his life as an atonement for sin is plainly declared, beginning with those that were furnished during his own personal ministry. "The Son of man (says he) came " not to be served, but to serve; and to give his life " a ransom for many." (s) " I lay down my life for "the sheep." (t) "The bread which I will give " is my flesh, which I will give for the life of the “world." (v) And when he instituted the Eucharist, which was expressly intended, not to remind his disciples of the purity of his conduct, or the exemplary holiness of his life, but to "show forth the Lord's "death till he come," (w) Judas (whose sins were not to be remitted) (r) having previously departed, He took bread and brake it, saying, "This is my body, " which is given for you." (y) And taking the cup and blessing it, He said, " Drink ye all out of it: for " this is my blood of the New Covenant, which is shed

(r) Ps. xxxii. 1, 2.
(t) John, x. 15.

(w) 1 Cor. xi. 26.

(8) Matt. xx. 28.
(v) John, vi. 51.
(2) Matt. xxvi. 24.

(y) Luke, xxii. 19.

" for many for the remission of sins." (z) Giving to these passages their natural and obvious import, it seems impossible to eradicate the doctrine of the atonement for sin, made by Christ's death, from the minds of plain, humble, sincere Christians, so long as the or dinance of the Eucharist continues to be observed with reference to the time and manner of its institution. I have not forgotten that a writer of great ingenuity, who seems to have carefully weighed the meaning of all words except those which relate to religious topics, has recently had the boldness to say, that "If the "Unitarian Society, on their English Anniversary Fes" tival, were to consecrate the first goblet to the im“ mortal memory of the great founder of their faith, " they would more faithfully copy the spirit of his insti"tution than any rival creedsmen, and would accom" plish the association of religion with the natural and " habitual pleasures of mankind." (a) But this attempt at transmuting the orgies of Bacchus into a Christian rite will not succeed with those who have beheld by faith "the Lamb of God, that taketh away "the sins of the world." (b) No; "the enemies of this "heart-reviving truth might as well hope to pierce " through a coat of mail with a straw, as to reach such

(z) Matt. xxvi. 28.

(a) Synonimic Elucidations, in Athenæum, vol. iv. p. 497. Such of my readers as wish to judge fully of this writer's horrid perversion of terms in allusion to the most solemn of all religious ordinances, may peruse an account of the "Unitarian Tavern Dinner," in Nos. 7 and 8 of the Freethinking Christian's Magazine;-a work to which I should not refer, were it not to show that even Infidels, and they of no common kind, are disgusted that this anniversary revel should be misnamed a religious commemoration. (b) John, i. 29.