meaning, therefore, it seems to wear a vicarious aspect, and to regard miserable sinners with compassion. It ought likewise to be observed, that the holy Jesus was made sin for us, not by Jews, of impious character; not by Pilate, Satán, or any one that hated him; but-astonishing to think!by the divine Father himself.

How, then, was he made sin for us? Certainly not by transfusion; for the thought is absurd, and the fact impossible. Nor by inherency: for the supposition would be shocking, and the assertion blasphemous. Was it, then, by his becoming a sacrifice for sin? So, indeed, it has been frequently represented by authors in deservedly high estimation. But the fact may be justly questioned, and that on various grounds. For instance; Apexpria, * absolutely, says Dr. Owen, doth no where in any good author, nor in the Scripture, signify a sacrifice for sin unless it may be allowed to do so in this one place alone. For whereas the Seventy do render constantly by aupra, where it signifies sin; where it denotes an offering for sin, and they retain that word, they do it by rep aapias; an elliptical expression which they invented for that which they knew of itself neither did nor could sig nify. And they never omit the preposition, unless they name the sacrifce; as μοσχος της αμαρτίας. This is observed also by the Apostle in the New TestaFor twice expressing the sin-offering by this word, he useth that phrase, we auxρrias:‡ but no where useth apapa to that purpose. If it be:

ment.

* Sin.

αμαρτία

αμαρτία

† Levit, iv. 3, 14, 32, 35, v, 6—11. vi, 30. viii, 2,

Rom. viii. 3. Heb. x, 6.

therefore of that signification in this place, it is so here alone.' Besides, our Lord was made that sin which is opposed to righteousness. But a sacrifice for sin is far from being so opposed. Once. more: He was made that sin which he knew not; which, being hateful, abominable, and accursed, was absolutely foreign from both his heart and his life. But a sacrifice for sin was not such. No: to that his heart was fully inclined, and for that purpose he freely gave up his life.

Propitiatory sacrifices, however, being, in the Jewish ritual, frequently denominated by a Hebrew term denoting sin; appear to have been so called from their being considered as bearing those transgressions for the expiation of which they were offered. A pious Israelite, when he brought his offering to the priest, in order to obtain a typical atonement, may therefore be viewed as implicitly saying; ‘I confess myself guilty. Punishment and death are my due. Let them fall, I entreat thee, O Lord, on my victim. That, thy law being satisfied, and thy justice glorified, mercy may be displayed in my forgiveness.'†

It is plain from the passage, that the mode in which Christ was made sin, and that in which believers are made righteousness, are precisely the same; that is, by imputation. To this conclusion we are led, not only by the nature of the case, and

§ Doctrine of Justification by Faith. Chap. xviii. p. 504, 505. London, 1677..

* Heb. x. 5-10.

+ Relative to the sentiments of the Jews on this subject, see Outram. De Sacrificiis L. i. c. xxii. § 9—12. `Witsium, Miscellan. Sac. Tom. ii. Exercitat. xxi. § 12.

the striking contrast in the text; but by the language of Scripture in other places. Thus, for example: The Lord hath laid on him the iniquity of us all-He bore our sins in his own body on the tree.' Thus was the immaculate Jesus made sin.With regard to the other branch of the contrast, it is written: David describeth the blessedness of the man, to whom God imputeth righteousness without works-By the obedience of One shall many be made righteous-Christ Jesus, who of God is made unto us-righteousness.' Thus are believers made righteousness. Was Christ. made sin? it was when personating those for whom, as a substitute, he resigned his life, and gave himself a ransom, Are we made righteousness-the righteousness of God? it is IN Him, as the text expressly says. Yes, it is IN Christ as our surety, and as receiving the atonement which he made, that we are thus invested with a consummate righteousness. So the Sacred Writers love to speak... Hence we read, Surely shall one say, In the Lord have I righteousness-In the Lord shall all the seed of Israel be justified-Of him are ye in Christ, Jesus, who of God is made unto us-righteousness

There is no condemnation to them that are in. Christ Jesus-He hath made us accepted in the Beloved-Ye are complete in him who is the Head of all principality and power-That I may win Christ, and be found in him.' So here; made the righteousness of God IN HIM. It is not, therefore, merely for the sake of Christ, or of what he has done, that believers are accepted of God, and treated as completely righteous; but it is IN him as their Head, Representative, and Substitute; and by the

imputation of that very obedience which, as such, he performed to the divine law, that they are justified. Hence they are said to be made, not barely righteous, but righteousness; nor even that only, but the righteousness of GOD.

In the use of this most emphatical phrase, the righteousness of God, and that with reference to justification, the Sacred Penmen seem to delight; as appears by the following examples. I am not ashamed of the gospel of Christ-for therein is the righteousness of God revealed from faith to faithThe righteousness of God, without the law, is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe-They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God-I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith-To them that have obtained like precious faith with us, in the righteousness of our God and Saviour Jesus Christ.* Thus, in both language and sentiment, are the writings of the New Testament an echo to the following ancient Oracles: Their righteousness is of me, saith Jehovah-This is his Name whereby Messiah shall be called, Jehovah our righteousness.†-We

* See Rom. i. 16, 17. iii. 21, 22. x. 3. Philip. iii, 8, 9. 2 Pet. i. 1. Gr.

+ Isajah liv 17. Jer. xxiii. 6.

may, therefore, adopt the language of an old Protestant writer, and say; Christ is now the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. So that now, in him, and by him, every true Christian may be called a fulfiller of the law.

I said, 'It is not merely for the sake of Christ, or of what he has done, that believers are accepted of God, and treated as completely righteous; but it is in him as their Substitute, and by the imputation of that very obedience which, as such, he performed to the divine law, that they are justified.' This I repeat, my Brethren, in order to guard you against mistakes. Because multitudes of those who are determined adversaries to the doctrine of imputed righteousness, do really believe and acknowledge, that it is for the sake of Christ, or of what he has done and suffered for sinners, that they are accepted of God, or justified before him. Accepted of God FOR THE SAKE of Christ, is a mode of expression so vague and indeterminate, that it may be accommodated to the self-righteous principles of Popery, or of Socinianism. Thus, for instance, Christ being frequently said, in Scripture, to have died FOR us, [Dr. Priestley] tells us, that this is to be interpreted, dying on our account, or for our benefit. Or if, he adds, when rigorously interpreted, it should be found that if Christ had not died, we must have died, it is still however only consequentially so, and by no means properly and directly so, as a substitute for us. For if in conse

+ Homilies of the Church of England. Homily of Salvation by

Christ, Part i.

E