the most part, regarded as expiatory, (or rather as typical of an efficient atonement,) cannot, I think, be questioned by any man who reads the Scriptures with an unprejudiced mind. It will not avail, in opposing this view of them, to say, that they were merely expressive of a high degree of devotional fervour, or that they implied only the offerer's desire of consecrating all that he possessed to God; such assertions are contrary to the history of those Divine appointments. The paschal lamb, the whole burnt-offering, and the great annual sacrifice, appear to have been contemplated by the great body of Hebrew worshippers as relating to the atonement of sin. The manner in which the offerings were presented, the confessions which were made over the heads of the devoted victims, together with the ceremonies which were subsequently performed by the high priest on the day of expiation, are all irrefragable proofs of the correctness of this statement. But this is not more obvious than the total inefficacy of the sacrifices to which we allude. "It is not possible," says an Apostle, " that the blood of bulls and goats should take away sin." The history of the people for whose instruction the blood of those creatures so copiously flowed, speaks the same language; and reason itself approves the sentiment; for what proportion is

there between the sacrifice of a beast and the demerit of an intelligent agent; between the agonies of an irrational creature and that punishment which the sinner deserves from the hand of his offended Judge!

If it be admitted that the Levitical sacrifices were in some sense expiatory, or designed to impress the minds of the offerers with the expediency of an atonement; and if, at the same time, it be acknowledged that those sacrifices were utterly inefficacious, we must conclude that they were merely emblematical of a real atonement. That St. Paul understood them in this light, cannot be denied. He expressly affirms, that "the law was a shadow of good things to come;"-that those good things were included in the mediation of Christ;

that

Christ, in assuming our nature, had particular reference to the insufficiency of the sacrificial rites, and in that act announced their abolition; -that, by his death, he was "the End," or Substance" of the law;"-that "he became sin for us, that we might be made the righteousness of God in him;" and that, while the legal offerings failed to produce any salutary effect on the minds of those who presented them, the blood of Christ purified the conscience from dead works, procured and conveyed forgiveness to every believer, effected a reconciliation

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between God and sinners, and inspired those who might have been justly condemned, with peace and joy in believing.

Before I quit this branch of the subject, permit me to inquire, What mode of expression could the inspired penman have adopted to convey to us more forcibly the idea which I wish to establish? Can those persons who deny the expiation of Christ suggest any forms of language by which that doctrine could be placed in a clearer and more imposing light than that in which the writings of this Apostle place it?

Besides, if the death of Christ be not considered as an atoning sacrifice; if it be not regarded as the grand channel through which forgiveness is bestowed; it would, I conceive, be difficult to show with what propriety any comparison can be instituted between that wonderful event and the Levitical sacrifices; or how the design of God, in the appointment of those sacrifices, could, in any rational manner, be accomplished by Christ; or why, after their appointment, they should be abolished; or what harmony can subsist between the Mosaic and Christian dispensations; or how the former can be said to have introduced the latter, since their principal features must have been altogether dissimilar and contradictory; or how the latter can be said to excel the former in glory,

since, in that case, though it exhibits our depravity, guilt, and helplessness, in the most affecting strain, it would present us with no Sacrifice, no atoning Priest, no meritorious Intercessor; in a word, no solid basis for the hope of a guilty creature.

It will be found, I believe, on a careful perusal of the New Testament, that the forgiveness of sins is, mostly, if not always, represented as a consequence of the sacrifice of Christ. Let the following quotations be taken as a specimen :-"This is my blood of the New Testament, which is shed for many for the remission of sins.-We have redemption through his blood, even the forgiveness of sins.-Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. And he is the Propitiation for our sins, and not for our's only, but also for the sins of the whole world.-The blood of Jesus Christ, his Son, cleanseth us from all sin." These passages require no comment: their meaning is obvious to the plainest understanding.

But what aspect does this mode of forgiveness bear in relation to the Divine government? Without attempting to show how far it is reasonable and proper for God to display the

perfection and glory of his character, in his conduct towards rational creatures; we may observe, that the New Testament writers speak of forgiveness in such terms as to make it evident that the Sovereign of the universe, in bestowing that invaluable blessing on fallen men, not only secures his purity and equity from every imputation, but also exhibits those sublime properties in the brightest and most amiable forms. In confirmation of this statement, I recommend to your attention one passage in the writings of St. Paul. It is as follows; "Being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a Propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, his righteousness: that he might be just, and the Justifier of him which believeth in Jesus."

From this passage, it appears, that the acceptance, and, consequently, the forgiveness of sinful men, are owing to the free favour of God, imparted to them through the propitiation and merits of the Redeemer; that the design of God, in adopting this plan, was, to manifest the justice, no less than the benevolence of his character; that God accepts the Propitiation of Christ on account of sinners, as being con