by the late Rev. D. A. Dodney
Presuming that the reader is still anxious about his soul, and that he wants to have a scriptural, well-grounded hope of salvation, I would now seek to lead his mind from thinking about the blood, by which alone atonement for sin could be made, to a contemplation of Him by whom that blood was shed; to the Person of Christ, as a Substitute.
If the Holy Ghost is pleased to give the reader a gracious view of this, and show him his own personal interest in Christ, as his
Substitute, then he will enjoy a “peace that passeth all understanding.”
Now, if God, having made a law binding upon His creatures, and said he that broke that law should surely die; and yet, although the law was broken, the offender did not die; God would no longer be a God of truth! His Word would not be taken! His law would be dishonoured, and He Himself dishonoured likewise. He would forfeit His character in order to save the offender.
But whilst the Lord God can “by no means clear the guilty” (Exodus 34, 7), yet (adored be His name !). He has discovered a way in which “He can be just and (yet) the Justifier of him which believeth in Jesus.” (Rom. 3.26).
Now, this the Lord did by providing a Substitute! Hence we read, “Deliver him from going down to the pit: I have found a ransom.” (Job 33.24).
The great doctrine of surety-ship or substitution was strikingly illustrated by Judah, one of the sons of the patriarch.
When famine prevailed in Canaan, and Jacob wanted his sons to go a second time into Egypt to buy corn, in order that they should not perish with hunger; they objected, because said they: “The man did solemnly protest unto us, saying, ye shall not see my face, except your brother be with you.” At length, and as the only way to meet the difficulty,
“Judah said unto Israel his father, Send the lad with me, and we will arise and go”; that we may live and not die, both we, and thou, and our little ones. I will be surety for him: of my hand shalt thou require him. If I bring him not unto thee, then let me bear the blame for ever.” (Genesis 43: 8, 9).
This was surety-ship.
And afterwards, when Joseph proposed to detain Benjamin as a servant, Judah stepped forward, and, having pleaded in the most touching manner the cause of his father, himself, and his brethren, he added: “Now, therefore, I pray thee, let thy servant abide instead of the lad, a bondman to my lord; and let the lad go up with his brethren.” (Genesis: 44, 33).
This was substitution.
The same all important subject is most strikingly set forth in the law which the Lord God Himself laid down with respect to the scapegoat.
We read, in Leviticus xvi. 21, 22, “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon him all their iniquities unto
a land not inhabited; and he shall let go the goat in the wilderness.”
Now, there was a transfer of sin and iniquity from the persons of the transgressors to the victim who was made a substitute. He bore the whole away into a land not inhabited. Indeed, the Jews say, that “the edge of the wilderness had a precipice where the goat fell over and was dashed to pieces.”
All this was to set forth the glorious surety-ship and substitution of Christ, of whom it was said, in the 53rd of Isaiah, “He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all.”
Hence, as the blessed result of Christ, the great Surety and Substitute, having “borne our sins in His own body on the tree” (1 Peter 2, 24) that glorious truth is established, “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found” (Jeremiah 50, 20). Again, in the 10th of Hebrews, and 17th verse, we read, “And their sins and iniquities will I remember no more.”
POSADH AN ANAMA RI CRIOSD
Leis an Urr. Eideard Pearce (A.D. 1672)
(Air a leantuinn bho t.d. 315)
Caib. VI. Anns am bheil cuireadh, agus cumhachan do anamaibh a chùm pòaidh eadar Criosd agus iad.
Seadh, agus ciod is ciall do so uile? ‘S cinnteach gu’m bu chòr gu’m biodh buaidh chumbachdach aige air spioradan dhaoine, a chùm an tarruig agus an tâladh gu Criosd, gus an co-eigneachadh, air a chuid is lugha, an deigh eolas air a phòsadh bheannaichte so Ris; agus, gu dearbh, ghabhainn an cothrom bh’ uaithe so gu bhi tagradh ri anamaibh siorruidh, a chùm an toirt a dh’ionnsuidh pòsaidh eadar Criosd agus iad; agus O gu’m b’urrain dhomh a dheanamh gu h-eifeachdach. Amhaircibh, a mhuiintir mo ghràidh, mar a chuir Daibhidh a sheirbhiseich gu Abigail gu labhairt rithe, a chùm a ghabhail dha ionnsuidh mar mhnaoi, I. Sàm. xxv. 39, 40, mar sin chuir an Tighearna Iosa mise, a sheirbhiseach neo-airidh, dha’r ‘n ionnsuidh-sa an diugh gu bhi labhairt ribh a chùm a bhi dha’r posadh Ris Fein; agus O nach deanadh sibh anns a chùis so mar a rinn ise anns a chùis ud, oir rinn i cabhag, “agus dh’eirich i, agus mharcaich i air asail, agus còignear ghruagach aice ag imeachd ‘n a deigh;
agus lean i teachdairean Dhaibhidh, agus bha i’n a mnaoi aige.” rann 42.0 gu’n aireagh sibh uile a mach as bhur peacaidhean, gu’n eireagh sibh a mach as bhur ‘n eas-creidimh, gu’n eireagh sibh a mach as bhur socair fheolmhor, agus gu’n rachadh sibh gu Criosd, agus gu’n tigeadh sibh gu bhi’n ar céile Dhà; agus cha’n a mhàin sin, ach gu’n deanadh sibh cabhag anns a ghnothuch, gu’n duineadh sibh gu luath Ris ann an cùmhnant pòsaidh, eadhon an diugh. O’n latha beannaichte, na’m biodh soirbheachadh agam! cia cho sona ‘s a bhiodh e dhuibh-se! Cia cho comhfhurtail ‘s a bhiodh e dhomhsa! Agus cia cho oibhneach ‘s a bhiodh e dhuinn uile ann an latha teachd an Fhir-nuadh-phòsda. Fhearaibh, leigeadh dhomh a ràdh, O gu’m b’urrain mi ràdh mur timchioll mar a tha Pòl ag ràdh mu’n a Corintianaich, “Rinn mi ceangal-pòsaidh eadar sibh agus aon fhear, chùm ‘ur cur mar òigh fhior-ghloin an làthair Chriosd.” II Cor. xi. 2. Agus c’ar son nach biodh e mar so? C’ar son nach eireagh sibh maillle rium agus gu’n rachadh sibh gu Criosd, gu bhi air ‘ur pòsadh Ris? An urrain sibh a mheas gu h-eutrom an gràdh sin uile, a chumhfhurtachd sin, a mhilleachd sin, an sonas sin, an t-aonadh beannaichte agus an co-chomunn sin, an sòlas sin, an sàsuchadh sin, an tlachd anama a tha’m pòsadh so a giulain ann? Na, am bheil nì air bith a ni suas call na nithean sin? An urrain peacadh agus an creutair nì a thoirt seachad a ghabhas a bhi air a choimeas ris? Is cinnteach gu’m bheil tuilleadh millseachd, tuilleadh sonais, ann an aon mhòmante do cho-chomunn Ris na ann an uile shòlasan a pheacaidh agus a chreutair. Ma tha teagamh agad ann, thig agus faic. Innsidh anamaibh aig am bheil fein-fhiosrachadh dhuit, gu’m bheil aon ghathan do sholus a ghnùis gu neo-chriochnach thairis air gach sòlus talmhaidh air bith. A ris, an urrain dhuit a bhi toileach bàsachadh, agus a bhi air do chall gu siorruidh, a roghainn air a bhi beo, agus a bhi air do dheanamh ‘n a leithid de dhòigh mhlis agus ion-mhiannaichte ri so a bhi air do phòsadh ri Criosd. Is cinnteach nach urrain daoine na aingeil gu bràth smuainteachadh air. Agus an urrain sibhse, O anamaibh siorruidh a bhi toileach bàsachadh, agus a dhol a dhìth, agus a bhi damanaichte agus truagh gu siorruidh? “Nach aithne dhuibh sibh fein,” tha’n t-Abstol ag radh,” gu bheil Iosa Criosd annaibh, mur daoine a chuireadh air cùl sibh?” II Cor. xiii. 5. Mur eil Criosd annainn, gu cinnteach is daoine a chuireadh air cùl sinn, tha sinn air ar diultadh le Dia, agus a mach as a dheadh-ghean, agus an sin gu cinnteach theid sinn a dhìth. A thaobh nàduir tha sinn uile marbh, uile gu leir cailte, uile gu leir air ar dìteadh, “Uime sin mar tre chionta aon duine thàinig breitheanas air na h-uile dhaoine chum ditidh.” Rom. v. 18, deir an t-Abstol, na, mar a thà na briathran. “Cha’n eil a nis dìteadh sam bith
do’n dream sin a tha ann an Iosa Criosd.” Rom. viii. 1. Ach mar a tha e air a ghabhail a stigh an sin, cha’n eil nì ach diteadh dhoibh-san a tha mach a Iosa Criosd. Aon uair eile; an urrain sibh a bhi riaraichte le bhi air bhur dùnadh a mach bho’n a phòsadh mu dheireadh gu bràth? Smuaintichibh air an sgriobtur agus giulainibh am t-uamhas aige ma’s a h-urrain sibh; “Agus am feadh a bha iad a dol a cheannach, thàinig am fear-nuadh-pòsda; agus chaidh iadsan a bha ullamh a steach leis chùm a phòsaidh, agus dhruideadh an dorus.” Mata xxv. 10; air a dhùnadh an aghaidh na dh’iarradh a dhòl a stigh. ‘S e th’ann neach a bhi air a dhùnadh a mach mu dheireadh bho’n t-suipair-bhainnse ach a bhi air a dhùnadh a mach bho Dhia, bho Chriosd, bho’n Chomhfhurtair, bho cho-chomunn uile naoimh agus aingeal, bho gach uile shonas, seadh, bho gach uile dhòchas ri sonas gu bràth; agus mar sin feumaidh sùil a bhi agaibh a bhi air ‘ur dùnadh a mach bho’n a bhanais mu dheireadh mar a tig sibh gu bhi pòsda Ris an so. Agus an saoil sibh an urrain sibh fhulung? An urrain sibh a bhi toileach a bhi cluinninn Chriosd ag ràdh ribh mu dheireadh, “Imichibh uam, inichibh?” cha bhiodh gnòthuch agaibh rium air thalamh ged a bha mi dha’r tàladh agus dha’r sireadh le deoir; agus, uime sin, a nis, cha bhi cuid agaibh Annam air neamh. Dh’fhaodadh sibh a bhi sona ann an aonadh na co-chomunn rium, agus bha gairdeanan mo ghràidh fosgailte gu bhi dha’r gabhail, ach cha b’ail leibh; uime sin a nis “Imichibh uam, cha b’aithne dhomh riabh sibh.” Agus an urrain sibh so fhulung? Maille ri so, ciod a tha cumail bhur ‘n anamaibh bho bhi dùnadh ri Criosd anns an daimh pòsaidh so? Saoghal diomhain, ana-miann salach, sonas pianntail neo-mhaireannach, càil fheolmhor. Agus am bheil iad so nì’s fearr na Criosd? Am bheil iad so da-rìreadh ‘n an nithean ri bhi anns a mheighe an aghaidh Chriosd, seadh, agus gu bhi dha tharruig sios ann an luach ‘n ‘ur sealladh? O’n aimideachd do-labhairt! A dh’aon fhocal, a dhaoine, cha’n e nì gu’n suspainn mu’m bheil mi labhairt ribh: cha’n eil e nì’s lugha cudthrom na ‘ur beatha na ‘ur bàs siorruidh, slàinte shiorruidh na damanadh siorruidh; tha ‘ur ‘n uile air son siorruidheachd an crochadh air, oir feumaidh sibh a bhi beo na bhi marbh, a bhi air bhur tear-nadh na bhi air bhur damanadh gu siorruidh a reir mar a dhùinneas na mar a dùinn sibh ri Criosd ann an aonadh agus daimh pòsaidh Ris ann an so. C’ar son, uime sin, a sheasadh sibh am fad as bh’uaithne? Seadh, c’ar son nach biodh an latha so ‘n a latha pòsaidh eadar Esan agus sibhse? O! na deanamh dàil, ach dùinibh ri a ghràdh. ‘S cinnteach gu’m bheil a ghàirdeanan fosgailte gu farsuing gu bhi gabhail ribh, tha a chridhe oirbh, agus a mhiann dha bhur ‘n ionnsuidh; Togaibh suas, uime sin, na dorsaibh siorruidh, agus leigibh a stigh Righ na glòire so.
Thugaibh suas bhur ‘n ainmibh agus bhur ‘n anamaibh Dhà gu bràth. Tha cuid agaibh òg, agus tha bhur ‘n aignuidhean uaine agus ùrar. O! nach rachaibh a nis leam gu Iosa, agus gu’n tigeadh sibh a nis gu bhi ‘n ‘ur céile Dhà; cha’n urrain sibh a ghràdhachadh na bhi air bhur pòsadh Ris tuilleadh ‘us tràth. O! leigibh Leis ‘ur cridheachan a bhi Aige ma’s truaill agus an salaich an saoghal iad. Tha cuid eile agaibh ni’s sine, agus sheas sibh a mach ni’s fhaide gairmeannan agus taigsean Chriosd; gidheadh feuch, tha E aon uair eile dha thairgse Fein dhuibh: O! nis dùinibh a stigh Ris agus fathasd bi gach nì maith. Ach air son soirbheachadh ni’s fearr anns an oidhairp so labhraidh mi, ann a bhi reiteachadh a ghnothuich, air tri nithean. 1. Nochdaidh mi dhuibh ciod e’n seorsa Fear-pòsda tha’n san Tighearna Iosa Criosd, agus cionnas a tha E air uidheamachadh gu bhi dha dheanamh ion-mhiannaichte anns an dàimh sin. 2. Nochdaidh mi dhuibh ciod iad na nithean mòr a tha E deanamh air son a chéilean uile. 3. Nochdaidh mi dhuibh cia mòr ‘s a tha chridhe air a shocrachadh air pòsadh ruibh. Agus a nis mar a bha seirbhiseach Abrahaim, ‘n uair a bha e dol a dh’fhaotainn bean do Isaac, ag ùrnuigh, ag ràdh, “O Thighearna, Dhé mo mhaighstir Abraham, deonaich gu’n soirbhich leamsa an diugh, agus nochd caoimhneas do m’ mhaighstir Abraham.” Gen. xxiv. 12, mar sin dheanain ùrnuigh air glùinnean lubhta m’anam, O Thighearn Dhé, Dia agus Athair mo Mhaighstir rioghail Iosa Criosd, soirbhich leam an diugh, a chùm agus gu’n coisinn mi, tre do ghràs, ceile Dhé.
(R’a leantuinn)