schoolmaster to bring us to Christ; the sacred writers in the New Testament, naturally adopt the sacrificial terms of the ceremonial service, and by their reference to the use of them as employed under the law, clearly point out the sense, in which they are to be understood, in their application under the gospel. In examining, then, the meaning of such terms, when they occur in the New Testament, we are clearly directed to the explanation that is circumstantially given of them in the Old. Thus, when we find the virtue of atonemeut attributed to the sacrifice of Christ, in like manner as it had been to those under the law; by attending to the representation so minutely given of it in the latter, we are enabled to comprehend its true import in the formery.

Of the several sacrifices under the law, that one which seems most exactly to illustrate the sacrifice of Christ, and which is expressly compared with it by the writer to the Hebrews, is that which was offered for the whole assembly on the solemn anniversary of expiation". The circumstances of this ceremony, whereby atonement was to be made for the sins of the whole Jewish people, seem so strikingly significant, that they deserve a particular detail. On the day appointed for this general expiation, the Priest is commanded to offer a bullock and a goat, as sin-offerings, the one for himself, and the other for the people:

y See No. LXIX.

* See No. LXX.

and having sprinkled the blood of these in due form before the mercy-seat, to lead forth a second goat, denominated the scape-goat; and after laying both his hands upon the head of the scapegoat, and confessing over him all the iniquities of the people, to put them upon the head of the goat, and to send the animal, thus bearing the sins of the people, away into the wilderness: in this manner expressing by an action, which cannot be misunderstood, that the atonement, which it is directly affirmed was to be effected by the sacrifice of the sin-offering, consisted in removing from the people their iniquities by this symbolical translation to the animal. For it is to be remarked, that the ceremony of the scape-goat, is not a distinct one: it is a continuation of the process, and is evidently the concluding part, and symbolical consummation of the sin-offeringa. So that the transfer of the iniquities of the people upon the head of the scape-goat, and the bearing them away to the wilderness, manifestly imply, that the atonement effected by the sacrifice of the sin-offering, consisted in the transfer and consequent removal of those iniquities. What then are we taught to infer from this ceremony?—That as the atonement under the law, or expiation of the legal transgressions, was represented as a translation of those transgressions, in the act of sacrifice in which the animal was slain, a See No. LXXI.

t

and the people thereby cleansed from their legal impurities, and released from the penalties which had been incurred; so, the great atonement for the sins of mankind, was to be effected by the sacrifice of Christ, undergoing for the restoration of men to the favour of God, that death, which had been denounced against sin; and which he suffered in like manner as if the sins of men had been actually transferred to him, as those of the congregation had been symbolically transferred to the sin-offering of the people.

That this is the true meaning of the atonement effected by Christ's sacrifice, receives the fullest confirmation from every part of both the Old and the New Testament: and that thus far, the death of Christ is vicarious, cannot be denied without a total disregard of the sacred writings.

It has indeed been asserted, by those who oppose the doctrine of atonement as thus explained, that nothing vicarious appears in the Mosaic sacrifices. With what justice this assertion has been made, may be judged from the instance of the sin-offering that has been adduced. The transfer to the animal of the iniquities of the people, (which must necessarily mean the transfer of their penal effects, or the subjecting the animal to suffer on account of those iniquities)—this accompanied with the death of the victim; and the consequence of the whole being the removal of the

punishment of those iniquities from the offerers, and the ablution of all legal offensiveness in the sight of God:-thus much of the nature of vicarious, the language of the Old Testament justifies us in attaching to the notion of atonement. Less than this we are clearly not at liberty to attach to it. And what the law thus sets forth as its express meaning, directly determines that which we must attribute to the great atonement of which the Mosaic ceremony was but a Type: always remembering, carefully to distinguish between the figure, and the substance; duly adjusting their relative value and extent; estimating the efficacy of the one, as real, intrinsic, and universal; whilst that of the other is to be viewed as limited, derived, and emblematic".

It must be confessed, that to the principles on which the doctrine of the Christian atonement has been explained in this, and a former discourse, several objections, in addition to those already noticed, have been advanced. These however cannot now be examined in this place. The most important have been discussed; and as for such as remain, I trust that to a candid mind, the general view of the subject which has been given, will prove sufficient for their refutation.

One word more, my young Brethren, and I have done.-On this day we have assembled to commemorate the stupendous sacrifice of himс See No. LXXIII. d See No. LXXIV.

self, offered up by our blessed Lord for our redemption from the bondage and wages of sin and on next Sunday, we are invited to participate of that solemn rite which he hath ordained for the purpose of making us partakers in the benefit of that sacrifice. Allow me to remind you, that this is an awful call, and upon an awful occasion. Let him who either refuses to obey this call, or presumes to attend upon it irreverently, beware what his condition is. The man who can be guilty of either deliberately, is not safe.

Consider seriously what has been said, and may the God of Peace, that brought again from the dead, our Lord Jesus, that great Shepherd of the Sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever—Amen.