ATONEMENT. THE Scriptural doctrine of atonement is simple and intelligible. It is expounded by St. Paul, who, upon speaking of his ministry as the ministry of reconciliation, or atonement, defines it in these words "that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." The idea of reconciliation Its whole vital ty, meaning is the heart of the doctrine. and value reside here. The word itself denotes this, both in our language, and in the original of the New Testament. Atonement is at-one-ment, or the bringing together, the uniting of those who have been separated. The Greek word, which in the single instance of Romans v. 11, is translated atonement, is every where else rendered reconciliation, as in the passage just quoted. Reconciliation is effected between parties where an estrangement had previously existed. In the case of which Scripture treats the parties are God and man. The language of Paul in his Second Epistle to the Corinthians indicates the nature, both of the estrangement and of the reconcilia"God was in Christ reconciling the world unto tion; himself, not imputing their trespasses unto them." The world had by means of their trespasses separated themselves from God. A state of hostility, in which man was the aggressor, warring against himself no less than against his Maker, was the consequence. God restores harmony by means of Jesus Christ, reconciles the world unto himself, pardoning the offences which had been committed. The history of this period in the Divine government its inception, progress, and consummation is clearly presented in the few words of the Apostle, as well as in many similar passages of the New Testament. The estrangement begins with man, who sins. Both the offer and the means of reconciliation come from God, who sends Christ for this end, and through him promises forgiveness. Man the offender, sin the offence, God the party by whom a reconciliation is proposed, Christ the instrument by whom it is effected, pardon and harmony the issues which are realized, these are the Scriptural ideas involved in the doctrine of the atonement. They need very little exposition to make them more clear than the bare statement exhibits them. Sin is the original and sole cause of a want of agreement between man and his Maker. Man is a free being, capable therefore of doing right or wrong. Sin is wrong doing, of which he becomes the voluntary author, and thus separates himself from God. As he is the first to produce discord, God is the first to restore harmony. The proposal of peace comes from Heaven. God is reconciling the world unto himself, through Jesus Christ by whom the offers of pardon and restoration are made, and through whom, or by means of faith in whom as the way, the way of doctrine and the way of obedience, doctrine promulgated and obe - dience exemplified by Christ, the sinner may return to God. Upon his return God ceases to impute his sins unto him, or to consider him any longer as a guilty per son; he is justified, or treated as one who has renounced his evil habits, having clothed himself in the righteousness that is the consequence and proof of faith. The possession of this righteousness is sanctification; the renunciation of sin is salvation. And since he is led to this change of habits, inward and outward, by the instructions of Christ, expressed both by his words and his life,-in what he said, did and was, through the various course of his ministry, from the baptism of the Jordan, by which he was introduced to hi mediatorial work, to the baptism of the cross, by which he was introduced to the glory of its accomplishment, therefore the sinner is justified, sanctified and saved through Jesus Christ; through him man receives the atonement, and the world is reconciled to God. Such is the Scriptural doctrine of the atonement. Let us repeat its elements. Man is the voluntary transgressor, with whom begins the estrangement; God is, the merciful Sovereign, the patient Governor, the Father, by whom are furnished the means of reconciliation; these means are pointed out and conveyed by Christ, whose influence over men brings them into concord with the Father; who being unchangeable, the change indispensable to this result mu t take place in man, through the amendment of his temper and life; in consequence of which God grants forgiveness, and with pardon bestows peace, joy, and eternal life. All which the Apostle expressed, when he wrote "that God was in Christ recon. ciling the world unto himself, not imputing their trespasses unto them," and which he signified in another sentence, when he declared that " we joy in God through our Lord Jesus Christ, by whom we have now received the atonement." This is the doctrine of the New Testament; in which it holds a conspicuous place, constituting, as I apprehend, the essence, as it also discloses the occasion, of the gospel. Reconciliation was the purpose for which Christ was sent from the bosom of the Father; reconciliation was the end for which he suffered. It was the object which he had in view in sending his Apostles among the nations. To present and secure this object was the design for which they wrote histories and epistles. This is the theme on which they discoursed to Jews and to Heathens. This is the ground work, this the spirit, this the substance, of the New Testament. writings are full of the atonement. every page, it impregnates every sentence. a sinner, God a Father, Christ a reconciler. The desire for atonement sent a messenger from the throne of mercy; the hope of making atonement induced that messenger to bear his cross to Calvary. Christianity is the religion of atonement. Without this key I cannot decypher its records. It To me these breathes from Man is here Without this doctrine it is a mystery and a mockery. But this atonement, I repeat, and I repeat it because I am going on to show that the word is grievously misunderstood, atonement is reconciliation, the party reconciled is man, and the office of Christ consists in reconciling man to God. So do we by him "receive the atonement." This is the Scriptural doctrine. But it is not the doctrine of the Christian Church. It is not the doctrine which prevails among Catholics or Protestants, in the East or the West. It is not the doctrine which is com |