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typical of “the precious blood of Christ” (1 Pet. i. 19) Who was announced by John the Baptist as “The Lamb of God” (John i. 36). In the Tabernacle, and in the Temple, the Shekinah, which was the sign of God’s presence, was shut in w ithin the veil; and into th a t Holy of Holies none but the high priest might enter, and th a t only once a year, “not without blood” (Heb. ix. 7); but when the Lord Jesus died, the perfect sacrifice for sin, “the veil of the temple was ren t in twain, from the top to the bottom” (Mark xv. 38); and from that moment the way into the Holiest is made manifest for all believ ers (Heb. ix. 8; x. 19). “For if the blood of bulls and goats, and the a sh es'o f an heifer sprinkling th e unclean, sanctifleth to the purifying of the flesh, how much more shall the blood of Christ, Who through the eternal Spirit offered Himself without spot to God, purge your consci ence from dead works, to serve the living God?” (Heb. ix. 13, 14). I have heard it said th a t the purpose of the cross was. to enable us to understand the love of God. But therein is displayed, not only the love of God, but also the righteousness of God, in His judgment of sin. What is the meaning of th a t cry, “My God, my 'God, why has Thou for saken me?” if it were not th a t the Holy One of God was there “made sin for us?” and was bearing our sins “in His own body on the tree?” W hat was the “cup” from which He shrank, if it were not th e w rath of God against sin, borne . in infinite grace in our stead? Oh believer, we owe everything to “the precious blood of Christ.” “We have redemption through H is blood” (Eph. i. 7); He has “ made peace through the
WHY THE ATONEMENT? The same Scripture which tells us th at "‘God is love,” tells us also, first of all, th a t “God is light.” His infinite holiness, His perfect justice, H is inflexible right eousness, are maintained and enforced throughout the holy scriptures; so is the reality, and iniquity, and heinousness of sin, as against Him; not only against ourselves, or our neighbours. And inas much as it is impossible for God to be in consistent w ith Himself, He cannot, and will not, manifest His love to the sinner, ap art from the complete satisfaction of the claims of His righteousness, against his sin. Man may m ake light of sin; God never will. He has pronounced sentence upon the guilty, and th a t sentence must be carried out, either in the person of the sinner, or in his Substitute. And God Himself has provided the Substitute, say ing, “ I have found a Ransom” (Job, xxxiii. 24). We are therefore shut up to this plain statem ent of "the Word of God, “without shedding of blood, is no remission.” (Heb. ix. 22). This solemn tru th is borne w itness to from cover to cover of God’s holy Word; from th e clothing of Adam and Eve in “coats of skins” (Gen. iii. 21), and Abel’s offering of the slain lamb (Gen. iv. 4); to the song of th e re deemed in glory, “Thou wast slain, and hast redeemed us to God by thy blood” (Rev. v. 9), and the testimony concerning those who come out of the g reat tribula tion of a future day, “they have washed their robes, and made them white in the blood of the Lamb” (Rev. vii. 14). From th e moment of the Fall, there could be no approach to God except by blood; and all the blood th a t flowed on patriarchal or Jewish altars, was only
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