Christ died for us. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." Rom. v. 6, 8, 11. "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Eph. i. 7. "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby." ii. 16. "Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour." v. 2. "One mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." 1 Tim. ii. 5, 6. "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. Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." 1 Pet. iii. 18, 22.

And here I might pause. It is enough that the Bible abounds with such declarations as these. I need not tell you what is their obvious signification; and, if you have any suspi

cion as to the correctness of the translation, you may refer to the originals, and satisfy yourself. This I believe you will not think necessary; but should you take the pains to do so, you will find that, however these passages may be rendered, their plain signification is conveyed in our version, and, as already shown, this is the only mode of interpretation which is at all allowable. I recommend these and the like statements of the sacred Scriptures to your most devotional meditation; and I trust that you will be enabled to acquire that temper of mind in which you shall take refuge from all doubts, in the simple recognition of the truth of God's most holy word.

Yet I think it may not be improper to direct your attention to other arguments and considerations upon this momentous question. Were the assaults of its opponents confined to the mode of interpreting certain passages of Scripture, this course might not be needful; but as they offer suggestions upon other grounds, it will be desirable for you to perceive that we have also a sufficient variety of defensive weapons to enable us to meet their attack with perfect calmness and certain triumph.

44

LETTER IV.

MY DEAR FRIEND,

I AM glad to find that the arguments which I have already suggested to you have afforded you any degree of satisfaction. I now most readily resume the subject, and, according to the statement at the conclusion of my last letter, propose to adduce some additional views for the illustration and vindication of the scriptural doctrine of the atonement. There are, I think, three sorts of arguments which go to support this doctrine. The first is that derived from the fact, that without it salvation is unattainable; the second is suggested by analogy; and the third is founded upon the harmony of the doctrine in itself, and with the general tenor of Scripture. To each of these I propose to devote a separate consideration.

The first grand argument in favour of the orthodox view of the atonement is derived from its necessity to the salvation of man. That our salvation is essentially connected with something which Christ has taught or done,

will not be doubted by any who believe the Bible. "Neither is there salvation in any other for there is none other name under heaven given among men, whereby we must be saved." Acts iv. 12. "For other foundation can no man lay than that is laid, which is Jesus Christ." 1 Cor. iii. 11. Now, if these passages be explained as referring merely to the doctrines which Christ taught, it is not true, in any sense, that there is not salvation in any other, since many others have taught the same doctrines, and have taught them far more amply than Christ did. But nothing can be clearer, than that the sacred writers represent salvation to result from the work of Christ exclusively, and with a peculiarity of emphasis and distinction. This is to be discovered in the text just quoted. It must be recollected, that the word "name" was employed by the Hebrews to signify not merely what is "distinct," but what is "eminent." The word O, which is so rendered in the Old Testament, Schultens derives from the Arabic verb now, or xow, "to be high, elevated," or "eminent;" hence eminent men are called men of names." 1 Chron. v. 24;

אנשי שמות

xii. 30. Hence, in the victory over Gog, prophesied of by Ezekiel, it is said, that it shall be to the triumphant host "a name," or, as the authorized version renders it, "a renown;" Ezek. xxxix. 13; and in a prophecy of Christ, by the same prophet, it is said, “I will raise for them a plant of renown," that is, for name. xxxiv. 29. Thus "the name of the Lord" is a phrase designed to describe his eminence and majesty." The name of the Lord is a strong tower." Prov. xviii. 10. "They that know thy name will put their trust in thee." Psalm ix. 10. "But let all those that put their trust in thee rejoice : let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee." v. 11. "O LORD our Lord, how excellent is thy name in all the earth!" viii. 1. "Through thy name," that is, strength, "will we tread them under that rise up against us." xliv. 5. "According to thy name," that is, majesty, "so is thy praise unto the ends of the earth." xlviii. 10. "That thy name," that is, power, "is near thy wondrous works declare." lxxv. 1. In these, and many other places of the Jewish Scriptures, the sacred writers employ