words, the demand which he makes on rational creatures for their obedience, the cognisance which he takes of their dispositions and actions, together with the rewards and punishments which he will distribute among them) is not an arbitrary order of things, but the natural result of that relation which subsists between him and his intelligent subjects. God has created all things for his own glory, that is, he designs that all the works of his hands shall in some way or other, according to their nature, display his perfections. The solid globe which supports us, the ever-varying moon, the planets as they revolve and glow in their courses, and the sun as he diffuses his splendour through immeasurable distances, declare his wisdom, power, and grandeur. Monsters that play in the deep, birds as they glide through the air, and beasts of various names,→→→ whether they prowl in the forest, or submit to the yoke of man, fulfil the designs of their Creator, and exist for his glory. But man was formed for nobler purposes; he was therefore endowed with a mind capable of reflecting on the Author of his being, of receiving moral impressions from him, and of acknowledging, loving, and adoring him, as the exhaustless Source of his happiness. Now, should we not dishonour the Creator, were we to suppose,

that, after having formed every thing else for his glory, after having destined every part of his works, both animate and inanimate, to celebrate his praise, he had sunk man-his best and fairest work-into a degree of comparative inferiority, by exempting him from that kind of government which is suited to his nature, and by neglecting to require of him that obedience which he is capacitated to perform?

Government, whether political or moral, having for its object the regulation of human actions, and the well-being of society, sup poses the existence of laws: without laws it would be merely nominal, since it could have no rational means of promoting order, or of restraining profligacy and rebellion. Laws, moreover, could not maintain their authority, and, consequently, could not produce any salutary effect, unless they were sanctioned by promises and threatenings. In accordance with these principles, the Supreme Being, as the immutable Lover of order, imposed a law on his rational creatures, to which he required their undeviating obedience, on pain of his displeasure. This law, righteous in its claims, and perfectly adapted to their nature, our first parents ungratefully and impiously violated; and their posterity, inheriting their dispositions,

have, as it were, set their own seal to the original apostasy. Hence all the children of Adam are under the influence and condemnation of sin. "As it is written, There is none righteous, no not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable, there is none that doeth good, no not one." By this awful declaration of inspired truth, with which the awakened mind accords without hesitation,

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every mouth is stopped, and all the world is become subject to the judgment of God."

Having premised these things, we proceed to the discussion of the question proposed.

The design of the gospel is to afford relief to mankind in the sad extremity to which sin has reduced them. It is to assure them, that, although they have wickedly and pertinaciously violated the law of their gracious God, and thereby brought themselves into a state of condemnation, yet they may be forgiven, and restored to his favour.

By forgiveness we understand, "the act of pardoning an offender, or removing the guilt of sin, that the punishment due to it may not be inflicted."

It must be acknowledged, that this doctrine is one of the grand peculiarities of Divine Reve

lation. It is not, it cannot be, derived from any inferior source. How striking soever the proclamations of nature may be, with respect to the wisdom, power, and goodness of the Creator, they do not impart the slightest intimation that is calculated to awaken hope in the bosom of the guilty. Amidst all the flights of genius, or profundity of research, which distinguish the writings of the heathen poets or sages, there is not to be found in them a single trace of information relative to this momentous subject. The convinced sinner would in vain examine them with the expectation of obtaining suitable advice: in vain would he look into them for a ray of heavenly wisdom to illuminate the midnight which hangs over his soul. Bewildered and confounded in every step of his inquiry, he would quit these cheerless wilds of speculation, and exclaim in hopeless anguish, "Wherewith shall I come before the Lord, and bow myself before the high God?" This is the extremity in which the gospel meets the desponding sinner, and opens before him the prospect of forgiveness and eternal life.

It is impossible, while contemplating the expulsion of the first human offenders from the bliss of Eden, not to admire the pity and condescension of God, in permitting them to cherish the hope of pardon, immediately after

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the great transgression. This cheering doctrine, which was first announced by Jehovah himself, and illustrated by the institution of sacrifices, became in succeeding ages the favourite theme of the inspired penmen, who all united in reiterating that Divine proclamation which Moses has recorded with peculiar solemnity;-"The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin."

Every one, however, who has bestowed due attention on the subject, will admit, that it behoved the Supreme Being, in taking sinful creatures into his favour, to pardon their sins in such a manner, and by such means, as should effectually secure the honour of his government; or, in other language, display his holiness and equity, with no less glory than his compassion and benevolence. This important sentiment was evidently exhibited in the institution of sacrificial offerings; if it were not, the greater part of the ceremonial dispensation appears to me utterly inexplicable.

Sacrifices, as you well know, constituted the most prominent feature of that dispensation. In this particular it agreed with the patriarchal dispensation which preceded it. That the sacrifices under both dispensations were, for