offered in his stead. Hence, pardon of sin, and exemption from punishment by the merit of a propitiatory sacrifice, were subjects with which he became familiar, which became indelibly impressed upon his mind, and thus he was prepared to receive, as his only meritorious sacrifice, Him, whose "soul was made an offering for sin." The sacrificial law was our "schoolmaster," to instruct us by its types and shadows, and to prepare us to receive Christ, who was the end, or design of that law for righteousness to all who should accept of him.

This account of the origin of sacrifices, and the purposes and uses for which they were ordained, appears to us a reasonable one. If they were not intended to prepare the world's mind to receive the doctrine of Christ's sacrificial offering, we cannot conceive their use, or how they so universally obtained; or, having obtained, how the opinion that they atoned for human guilt should have obtained; for reason cannot perceive any fitness in the death of an inferior animal expiating for human crime, as there is no proportion between the life of an irrational animal and that of a man. This has often been perceived by heathen philosophers, and led them to ridicule the practice. Take away Christ as their antitype, and they are ridiculous to the eye of human reason. But allow them to be the types of Christ, our propitiation for sin, and then we can perceive their fitness, as exhibiting a wise and gracious plan, in which " mercy and truth have met together," and where righteousness and peace have kissed each other."

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To sum up all we have said on this subject in a few words, we would briefly state, that God, intending to redeem the world by the vicarious sacrifice of his Son, instituted the rite of sacrificing pure animals as a religious service, at the same time explaining the great doctrine to which it referred. This was well understood by men of the first ages. But in process of time, the human mind

became so sensualized, that it lost the substance, whilst it retained the shadow. It was revived again by Noah; for by it he became heir to that righteousness which is by faith." In the dispersion of mankind, it was again lost, except in that branch of Shem in which we find Abraham. When Jacob went down to Egypt and died-his sons having also died, and their posterity being enslaved by an idolatrous nation with whom they mixed, their minds gradually sunk into the views of the Egyptians, and were more or less imbued with their idolatrous views and feelings; so that when they were left to themselves at the time Moses went up into the Mount to receive the law, they made a calf, in imitation of Apis, the god of Egypt, and instituted a feast to their idol. God found it necessary to institute a regular code of laws, in which the rite of sacrifice was re-enacted. As time rolled on, God revealed Christ to the prophets, and the light became more and more clear; so much so, that Isaiah beheld Christ in all his glorious offices of prophet, priest, and king. In the fullness of time, the seed of the woman was born-preached himself to the people, and, finally, offered himself a sacrifice to God, to expiate the guilt of all mankind. The character of his death was antitypical of the Mosaic rituals. In these a pure nature was

requisite. So was

Christ pure. A priest offered them. Jesus, our "great high priest, offered himself once for all."

The sins of the

offerer were laid on the head of his sacrifice. "Christ bore our sins in his own body on the tree." Those sacrifices were offered to God. "Christ offered himself, without spot, to God." The innocent animal died in the place and stead of the guilty offerer. "Christ suffered—the just for the unjust." "Scarcely for a righteous (that is, a merely just) man will one die; yet, peradventure, for a good man, some would even dare to die. But God commendeth his love toward us, in that, while we were yet

sinners, Christ died for us." Why would not one die for a merely just man? Because the merely just man may be destitute of benevolence, and thus fall short of being a good man. And such a man dying, could not enter that society, of whom it will be said, "When I was hungry, ye fed me," and so fall short of heaven. Now he that dies for another takes his place, and the consequences following, and, therefore, would scarcely die for him. But as no such results can be feared in dying for a good man, one would dare to die for him. Now, in the same sense that one would die for a good man, Christ died for us. It is clear that he that would die for a good man, would necessarily die in his stead. It, therefore, follows, that Christ died in our stead. Glorious truth! A truth as old as the fall of man-attested by the religious sacrifices of all nations-a benefit as extensive as the wants of all men, and a remedy sufficiently efficacious to heal all the diseases of human nature. It is, likewise, an indemnity that meets all the demands of God's justice, and makes him just in justifying the sinner who heartily receives the indemnity.

Who can contemplate the immaculate character of the man Jesus-the disinterested benevolence of his lifethe unparalleled pains and sorrows which he suffered, and not exclaim, "Behold what manner of love?" Or, who can contemplate his agony in the garden-his death on the cross, and think light of sin? But such is the fact. Jesus calls; but the sinner will not come to him, that he may have life. Jesus draws near; the sinner flies from him. Jesus weeps; the sinner laughs. Jesus groans; the sinner mocks. "And they that passed by reviled him, wagging their heads."

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"I ask'd the Heavens, What foe to God hath done

This unexampled deed?' The Heavens exclaim, 'Twas man; and we in horror snatched the sun

From such a spectacle of guilt and shame.'

I ask'd the Sea; the Sea in fury boil'd,

And answered with his voice of storms, "'Twas man:
My waves in panic at his crime recoil'd,

Disclosed th' abyss, and from the centre ran.'
I ask'd the Earth; the Earth replied aghast,
"Twas man; and such pangs my bosom rent,
That still I groan and shudder at the past.'
To man, gay, smiling, thoughtless man,
I went,

And ask'd him next. He turn'd a scornful eye,

Shook his proud head, and deign'd me no reply."

"Now, from the sixth hour, there was darkness over all the land unto the ninth hour. And about the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?" Then were the rocks rent, and the graves were opened, and the dead came out of their graves. "When Jesus had cried again with a loud voice, he yielded up the ghost." And the centurion, and they that were with him, when they saw and heard these things, exclaimed, "Surely this was the Son of God."

And thou, poor, fallen man, for whom he suffered these things, goest thou on unheeding them. If thou art destitute of gratitude for the greatest of all benefits, have pity on thyself. Do not despise this Jesus. If thou reject him, thou art undone; "for there remaineth no more (or no other) sacrifice for sin." His is the only name by which thou canst be saved. Neglect him no longer. O, thou poor, unthinking trifler, be wise for once. Repent in dust and ashes before God. And if thou dost now repent, cast off thy fears: "Wherefore, he is able to save all them to the uttermost, who come to God by him." Come, O, come now, delay no longer; for behold now is the accepted time, and behold now is the day of salvation. Art thou sick and sore broken, he came to "heal the broken hearted." Art thou bound in affliction and iron, he came to "set the captives free." Art thou ignorant, he is thy wisdom to make thee wise. Art thou guilty, he is thy

righteousness to justify thee-polluted, he is thy sanctification to purify thee. Does a prospect of the future present the cold, damp grave, he is thy redemption to raise thee from the tomb. Approach him as thy best friend; for he loved thee when a sinner. Believe on him as thy righteousness, and thou shalt be saved. Take him as thy ransom, and fear not to trust thy all to him. You were born a sinner, and it was not your fault: you had no agency in the cause that made you a child of wrath. If you are lost and cursed from the presence of God, it will not be on account of your being the polluted offspring of a sinful parent; but this will be the cause, God provided an all sufficient Savior, and you rejected him; for it is written, "He that believeth not shall be damned." You are diseased; God has provided a remedy; there is no other: accept it and live-reject it and die. But why will ye die? Turn ye from your evil ways, and ye shall live.

SERMON IX.

BY REV. JOHN QUIGLEY.

THE CAUSES AND CURE OF UNBELIEF.

"He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God," Rom. iv, 20.

THE plan of salvation is adapted to the wants of mankind in every possible condition in life. After furnishing the necessary instruction, and securing power to act, it requires faith, only, as the condition of acceptance with God; and for unbelief, alone, it excludes from the divine favor. Its language to the most guilty and polluted is, "Believe on the Lord Jesus Christ, and thou shalt be saved;" "He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned."