look as if the doctrine were revolting to the first principles of the human breast? Or does it look as if the hand of Omnipotence had enstamped on the very elements of our moral constitution, a susceptibility of receiving it, a predisposition to admit it? Who will or can explain the origin and prevalence of vicarious sacrifices, on any other ground than this ?

I proceed one step further. To me it seems plain, that although reason, unenlightened by revelation, never could have discovered a way of pardon for sin by the expiatory death of the Son of God, yet when all the attributes of the Deity are brought into full view by the Scriptures, and the character of man is also developed in full; then reason may well give, and to preserve her character must give, her assent to the doctrine of pardon by expiatory sacrifice, if she finds it there revealed.

God is just therefore he will punish sin and if we read only the book of nature, must we not say too, with Seneca, "therefore he cannot forgive it ?" But revelation discloses his attribute of mercy; and mercy consists essentially in remitting the strict claims of justice, either in whole or in part. How then shall God possess these two attributes, and exercise them in respect to our guilty rebellious race? A question which "ages and generations" could not answer; a mystery hidden from them. A question which philosophy may seek in vain satisfactorily to solve. But in the cross of Christ-in his expiatory sufferings and death-we may find an answer. Here, "mercy and truth have met together; righteousness and peace have embraced each other." In the agonies of Christ, a

personage of such transcendant dignity and glory, we see the terrors of divine justice displayed in the most affecting manner, and are impressively taught what evil is due to sin. In the pardon purchased by his death, we contemplate the riches of divine mercy. God might have displayed his justice, indeed, in the world of perdition, and called us to contemplate it as written in characters that would make us shudder. His mercy also he might have displayed, by the absolute and unconditional pardon of sinners, provided no atonement had been made. But who could look on the radiance of his simple justice, as exhibited only in such a manner, without extinguishing his vision forever? Or who could contemplate undiscriminating and unconditional mercy only, without being influenced to forget the awful displeasure of God against sin, or being emboldened to continue in it? But in the cross of Jesus, his justice and his mercy are united. Here is the bright spot where the effulgence of the Deity converges and centers. On this we may gaze with admiration, with safety, with delight; for here the rays of eternal glory meet and blend, so as to be sweetly attempered to our vision. The bow in the cloud, where the glories of the sun, the brightest image of its Maker in the natural world, meet and mingle, and present to our view the delightful token that the waters of a flood will drown the earth no more, is but a faint emblem of the attempered glory which beams from the cross of Jethe token of deliverance from a flood more awful than that of Noah.

sus,

HE WAS WOUNDED FOR OUR TRANSGRESSIONS; HE WAS BRUISED FOR OUR INIQUITIES; THE CHASTISEMENT OF OUR PEACE WAS UPON HIM; AND BY HIS STRIPES ARE WE 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.

I have endeavoured, in the preceding discourse, to make such explanations as are necessary to a right understanding of our subject; and to prepare the way for the introduction of direct proof from the Scriptures respecting the expiatory sacrifice of Christ. I have endeavoured to show that we cannot refer the question, whether an expiatory offering has been made by the Son of God for the sins of men, to the tribunal of philosophy. The impossibility of such an offering, philosophy cannot prove. The fact that substitution in the case of penalties incurred, did for many centuries constitute a distinguishing characteristic in the administration of divine government among the Jews, must be admitted; and the possibility that it may constitute a prominent feature of God's general government, cannot therefore be disproved. I advanced a step farther, and undertook to shew that the improbability of an atonement for sin can by no means be made out ;

inasmuch as the human race at large are deeply impressed with the need of propitiatory sacrifice. Moreover, the attributes of God and the character of man, as revealed in the scriptures, render the doctrine of pardon for sin through the expiatory offering of Christ, by no means improbable.

If I have succeeded in my endeavours to remove obstacles, which seemed to lie in the way of making an impartial estimate of Scripture testimony in respect to the subject before us; and have also shewn that the whole question must be referred for decision solely to the word of God; then we are prepared without embarrassment to pursue the inquiry, What is the testimony of revelation on this subject?

Let me here premise a few considerations respecting the kind of appeal which I am about to make to the Scriptures; and then my proof shall be very brief. For nothing can be plainer, than that if "all Scripture is given by inspiration of God," then "the mouth of two or three witnesses" is enough to establish the point at which I aim. Of the very numerous texts, therefore, to which I might appeal, I shall select but a few; and for every attentive reader of the Bible, these may serve as a clue to all the rest.

My first remark is, that every speaker and writer, intending to be understood, employs, and necessarily employs, language in the same sense, in which those whom he addresses use and understand it. None will deny so plain a proposition. Nor can it be deemed less certain, that the sacred

writers designed to be understood by those whom they addressed.

My second remark is, that all the writers of the Old and New Testament were Jews; and that all the Scriptures, with very little exception, were originally addressed to Jews, or to churches which in part consisted of Jews. If we design then to come at the meaning of the sacred writers, we must necessarily construe their language in the same way as the Jews would naturally construe it, who lived in the age of the prophets and apostles. Nothing can be more plain and irrefragable, than this maxim of interpretation. It is no part of the inquiry, what ideas we may affix to the language of Scripture, coming to read it in another tongue, in another region, nurtured in the bosom of speculative philosophy, and desirous of adjusting every thing to our own standard. WHAT IDEAS DID THE PROPHETS, APOSTLES, AND EVANGELISTS MEAN TO CONVEY, is the only proper question, for one who goes simply to the law and to the testimony for the grounds of his belief.

Let us then call to mind that every Jew was habitually conversant with expiatory sacrifices, with substitution; that the system of substitution was inwrought into the very nature of his religious worship; and that all the Scripture language which has respect to the sacrifice of Christ, is directly borrowed from that which was every day used by the Jew, in speaking of the sacrifices that he was required to offer.

With these facts in view, we are ready to pre