an unholy state, has been sheathed in the heart of our Redeemer: when he who was not willing that any should perish, but that all should have eternal life, cried out," Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of Hosts." When he gave his only begotten Son, that whosoever believeth in him might not perish, but might have everlasting life, "I am the good shepherd that giveth his life for the sheep," saith he, "which was made flesh, and dwelt among us," for us men and for our salvation, and tasted death for every man, "that as in Adam all die, even so in Christ shall all be made alive." "Messiah was cut off, but not for himself;" (Dan. ix. 26 ;) “for the transgression of my people was he stricken," (Isa. liii.) "When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands: for he shall see of the travail of his soul, and shall be satisfied." Here then the Christian is shown in the Gospel the testamentary document sealed with the blood of his Redeemer, (Heb. x. 15-17,) who is the Mediator of the New Testament, that by means of death for the redemption of the transgressions that were under the Old, they which are called might receive the promise of eternal inheritance; and the pledge of it, in a present

pardon and forgiveness, which restored him to access to his God, the author and giver of life, that we might become "followers of them, who through faith and patience inherit the promises," "if we held forth the beginning of our confidence stedfast unto the end.” (Heb. vi. 12; iii. 14.) In the atonement of his Lord he is shown a pardon purchased for man by Christ, before any single human being had done one act that could deserve it at the hand of God, but not before every human being had so placed themselves by their sins, as rendered their salvation without it impossible: a pardon, too, to which man's merits can add nothing, and for which they in no way can prepare him: and from which his sins and demerits can detract naught: but one given purposely "to hide pride from men, and that no flesh should glory in his presence who is the end of the law for righteousness to every one that believeth, that of him, and from him, and to him, may be glory for ever and ever." Far, therefore, from keeping the atonement in the back ground, we, viewing it as the Alpha and the Omega, the beginning and the ending of our faith, place it prominently forward, as the grand object of primary and paramount importance to every human being; since it is none other than the very entrance into God's house below, and the golden key to the very gate of heaven above-the

thing which first admits him as a member of Christ's church militant here on earth, and that which opens unto him the everlasting gates of the church glorified in heaven!

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CHAPTER IV.

We have then ascertained it to be a fact, that the Jew, when he had gone through the significant ceremony of laying his hands upon the head of the appointed sacrifice, confessing over it his sins, was taught to believe his sins had passed over from his own person to that of the victim, who received the burden and bore the punishment of them in his stead; for he was informed, upon doing so, "it was accepted for him, to make an atonement for him," and "his sin" was, in consequence, forgiven him." And we have also proved it to be a fact, amounting to demonstration, that our portion in the gospel is even a larger and a fuller one, besides being one much more comprehensive in its extension, and that "through this man," the Lord from heaven, "is preached unto us forgiveness of sins; (Acts

xiii. 38, 39;) and by him all that believe are justified from all things from which they could not be justified by the law of Moses;" therefore is our duty plain, to be assured that if we by faith lay our hands upon the head of Him "who bare our sins in his own body on the tree, who was wounded for our transgressions, and bruised for our iniquities;" that there is that virtue in his blood for the expiation of sin, that "though our sins be as scarlet, they shall be white as snow, though they be red as crimson, they shall be as wool;" "for the blood of Jesus Christ his Son cleanseth us from all sin." (Isa. i.; 1 John i.) Though our sacrifice is not set forth before our eyes as it was formerly to the Jews, it is not the less sure and stedfast; and we "who walk by faith and not by sight," are not to expect any visible demonstration to the senses that the grand end is accomplished, but to believe it is, on the credit of God's word alone; for "the righteousness which is of faith speaketh "on this wise, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above) or who shall descend into the deep? (that is, to bring Christ up again from the dead;) but what saith it? the word is very nigh thee, even in thy mouth and in thy heart, that is, the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised