as it is, to signify a real and proper sacrifice for sin: and why they feel it necessary, to explain away the equally clear and express description of that species of sacrifice in the Old.▾ Setting out with a preconceived erroneous notion of its nature, and one which involves a manifest contradiction; they hold themselves justified, in rejecting every acceptation of Scripture, which supports it. But, had they more accurately examined the true import of the term in Scripture use, they would have perceived no such contradiction, nor would they have found themselves compelled to refine away by strained and unnatural interpretations, the clear and obvious meaning of the sacred text. They would have seen, that a sacrifice for sin, in Scripture language implies solely this, a sacrifice wisely and graciously appointed by God, the moral governor of the world, to expiate the guilt of sin in such a manner, as to avert the punishment of it from the offender." To ask why God should have appointed this particular mode, or in what way it can avert the punishment of sin; is to take us back to the general point at issue with the Deist, which has been already discussed. With the Christian, who admits redemption under any modification, such matters cannot be subject of enquiry.

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But even to our imperfect apprehension, some circumstances of natural connexion and fitness, may be pointed out. The whole may be considered, as a sensible and striking representation of a punishment, which the sinner was conscious he deserved, from God's justice and then, on the part of God, it becomes a public declaration of his holy displeasure against sin, and of his merciful compassion for the sinner; and on the part of the offender, when offered by or for him, it implies a sincere confession of guilt, and a hearty desire of obtaining pardon and upon the due performance of this service, the sinner is pardoned, and escapes the penalty of his transgression.

This we shall find agreeable to the nature of a sacrifice for sin, as laid down in the Old Testament. Now is there any thing in this, degrading to the honour of God; or in the smallest degree inconsistent with the dictates of natural reason? And in this view, what is there in the death of Christ, as a sacrifice for the sins of mankind, that may not in a certain degree, be embraced by our natural notions? For according to the explanation just given, is it not a declaration to the whole world, of the greatness of their sins; and of the proportionate mercy and compassion of God, who had ordained this method, whereby, in a manner consistent with his attributes, his fallen creatures might be again taken into his favour, on their

making themselves parties in this great sacrifice: that is, on their complying with those conditions, which on the received notion of sacrifice, would render them parties in this; namely, an adequate conviction of guilt, a proportionate sense of God's love, and a firm determination, with an humble faith in the sufficiency of this sacrifice, to endeavour after a life of amendment and obedience? Thus much falls within the reach of our comprehension on this mysterious subject. Whether in the expanded range of God's moral government, some other end may not be held in view, in the death of his only begotten Son, it is not for us to enquire; nor does it in any degree concern us : what God has been pleased to reveal, it is alone our duty to believe.

One remarkable circumstance indeed there is, in which the sacrifice of Christ differs from all those sacrifices, which were offered under the law. Our blessed Lord was not only the Subject of the offering, but the Priest who offered it. Therefore he has become not only a sacrifice, but an intercessor; his intercession being founded upon. this voluntary act of benevolence, by which he offered himself without spot to God. We are not only then in virtue of the sacrifice, forgiven; but in virtue of the intercession admitted to favour and grace. And thus the Scripture notion of the sacrifice of Christ, includes every advantage, which the advocates for the pure interces

sion, seek from their scheme of redemption. But it also contains others, which they necessarily lose by the rejection of that notion. It contains the great advantage of impressing mankind with a due sense of their guilt, by compelling a comparison with the immensity of the sacrifice made to redeem them from its effects. It contains that, in short, which is the soul and substance of all Christian virtue-HUMILITY. And the fact is plainly this, that in every attempt to get rid of the Scripture doctrine of atonement, we find feelings of a description, opposite to this Evangelic quality, more or less to prevail: we find a fondness for the opinion of man's own sufficiency, and an unwillingness to submit with devout and implicit reverence, to the sacred word of Revelation.

If now upon the whole it has appeared, that natural reason is unable to evince the efficacy of repentance: if it has appeared, that for the purpose of forgiveness, the idea of a Mediatorial scheme is perfectly consistent with our ordinary notions if it has appeared, that Revelation has most unequivocally pronounced, that through the mediation of Jesus Christ, the son of God, our redemption has been effected: if it has appeared, that Christ is declared to have effected that redemption, by the sacrifice of himself for the sins of mankind: if it has appeared, that

* See No. XLV.

in the Scripture meaning of sacrifice for sin, is included atonement for transgression and if it has appeared, that the expression has been applied to Christ, in the plain and literal sense of the word, as the propitiation of an offended God: I trust we are sufficiently fortified; against the Deist, who denies the DIVINE MISSION; against the Socinian, who denies the REDEEMING MEDIATION; and against the modern rationalizing Arian, who denies the EXPIATORY SACRIFICE of Christ in short, against all, who would deprive us of any part of the precious benefits, which on this day our Saviour died to procure for us: against all, who would rob us of that humble feeling of our own insufficiency, which alone can give us an ardent, and animating faith in the death and merits, of our blessed Redeemer.

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