only of damning error, but of a wickedness that deserves damnation. I ask the plain reader, from the difficulty he probably has now felt about speculations of this nature, to judge whether this can be so. And yet, I can tell him, that if he had spent ten years of study on this and kindred subjects, he would only the more wonder at this moral phenomenon. It is impossible that any but men of study should form rational opinions on points of this nature. Ask any plain man you meet, what is a propitiation? what it anciently meant? and, what it now means in application to the death of Christ? he cannot tell; it requires some learning and much investigation to tell. He cannot tell, but as he repeats the opinion of another on these questions; and yet these are the very questions to be settled. How impossible then, it is, above all, that differences about these points should materially affect men's salvation! I could earnestly wish that those who urge such matters, in this way, would turn back a little to the history of their own opinions. The time has scarcely gone by, when the old school of Calvinists used the same language concerning their belief, which they now so freely apply to ours. Yes, the New England Divinity on this subject, was pronounced "another gospel, indeed!" And those who held it, were declared not to hold the Head, but to have departed from the faith, and to be heretics. They have but just obtained an acknowledged standing in the Calvinistic church, and now they adopt, towards the honest judgment of others, the same practice, against which, but of late, they so loudly and indignantly remonstrated.

"But after all," it may be said, "can we not knowcannot the simplest reader of the scriptures, know that

Christ died for us, that his blood was shed for the remis sion of sins, that he was delivered for our offences, and rose again for our justification?" Most assuredly we can know these things, and not only so, but most assuredly no one denies them. It is not, must I repeat ?-it is not the death of Christ that any one denies, nor its use and efficacy, but a particular view of his death ;-it is not the propitiation, but a particular view of the propitiation it is not the sacrifice, but a particular explanation of the sacrifice. "Nevertheless," one may say, "according to all my ideas of the Atonement, you do reject it." That may be, but do we reject it according to the scriptural ideas? This is the question, on which we are at issue. And we are as much bound to judge for ourselves, as you are to judge for yourself. "But did not Christ die in our stead? I answer in a very important sense, he did; though it may not be the sense which you suppose. But is it not said, that "without the shedding of blood, there is no remission?" It is, indeed, but not in immediate application to the death of Christ-not as a principle of universal moral necessity, as might be supposed from the manner in which these words are commonly quoted. It is a principle of the Jewish ceremonial law, that is laid down in these words. The connexion in which the passage appeared is this: "Moreover, he sprinkled likewise with blood, both the tabernacle and all the vessels of the ministry. And almost all things, are by the law, that is, evidently the ceremonial law, purged with blood; and without the shedding of blood, there is, that is, by that law-there is no remission." And although it is true, that the writer to the Hebrews, is drawing a parallel between the ancient sa

crifices, and the death of Christ, still, as I have said before, and as all must admit, the question is open, how far that parallel is to be carried. As a means of our salvation, it was necessary that Jesus should suffer; just as it was necessary that he should teach. "But," it may be asked once more, "C was there not a special need of the death of Christ in order to our salvation, more than of. his instruction." I answer, that I dare not say there was. I find him insisting upon nothing so much or so frequently as his instruction. "If ye hear my words, happy are ye, if ye do them," is his constant language. And when he stood in the judgment-hall of Pilate, and was inquired of concerning his mission, he gave this memorable answer:-"To this end was I born, and for this cause came I into the world, that I might bear witness unto the truth:" not that I might make an atonement,'' but that I might bear witness to the truth.'

"But why, then, in fine, is his death so much insisted on in the scriptures?" I answer, because it was the most conspicuous in that series of events by which he designed to bring us to heaven. It was the seal of all, the consummation of all. If a parent of yours, in laboring to recover you from a disobedient and vicious life, had not only instructed you, and warned you, and prayed for you, but had, at length, fallen a martyr, to that cause, had died a victim to his fidelity; and if all this, at last, had wrought in you repentance, would you not very often and tenderly speak of his death? What could penetrate you so deeply? "Ah!" you would say again, and again, he died for me. He laid down his life for me. For my transgressions he was wounded; for my iniquities he was bruised. It was his death that, at length,

touched my heart, and recalled me to virtue. Yes, he died in my stead; for his death has saved me from a worse death. Through his death it is that I am brought to a better life, and am reconciled to virtue and to God." Indeed, I scarcely know what strength of language you might not use, concerning such a sacrifice in your behalf. And were you a Jew, and writing with the education and recollections of a Jew, I conceive, that you would most naturally compare such an offering, to the sacrifices and victims of the religion and ritual in which you had been trained. And let it be remembered that our business with the scriptural statements concerning the death of Jesus, is to interpret just such language. If our views of this event are such as would naturally lead us, in the same circumstances to use the same language, then may we presume, that they are just views.

Is it difficult, then, to understand the scriptures when they say, that "Christ died for us," that " his blood was shed for the remission of sins," that "he bore, that is, bore away our iniquities," that "he was wounded for our transgressions and bruised for our iniquities, and that by his stripes we are healed?" I know, that these passages are often quoted, as if those who deny the Calvinistic interpretation, could have nothing to do with them, and must reject them altogether. But how true was it, on our principles--how pre-eminently true was it, that "he died for our sins, and rose again for our justification?" We say that it was the immediate and express purpose of his sufferings to save us from sin. We have no circuitous course of reasoning to bring us to this result, no speculative questions to settle about the divine government and the interests of the universe. We do

not presumptuously say, that our souls cannot be satisfied, till we see that all is right in the counsels of heaven, that the universe is safe, that the glory of God is sufficiently guarded. Secret things belong unto the Lord our God; the things that are revealed only, to us. Freely as the guilt of presumption, is charged upon us, we think that it lies on the other side, in this question.

The scriptural simplicity of our views is as affecting, as it is clear. Embarrassed by no cumbrous system of scholastic Theology, we see in the meek, patient, calm, and resolved endurance of our great Master, the most glorious manifestation of all the truths he taught, and of all the purposes he came to accomplish. To finish that

work which was to issue in the eternal and blessed redemption of all who believe in him, we see him pouring out his precious blood. In the cause of this great salvation, he shrunk not from the last bitter agony. He bore his cross up the dread mount of Calvary, teaching us to bear our lighter-oh! how much lighter crosses and sorrows-meekly and patiently. In his memorable prayer on the cross he taught us divine compassion. In his whole and unreserved offering of himself for sinners, a victim and a sacrifice, well pleasing in the sight of God, we hear the language, and more-we see the proof, that "God so loved the world that he gave his well beloved Son, that whosoever believeth in him should not perish, but have everlasting life."

To this great practical end, let our thoughts ever be directed. Learn the patience and meekness and submission and triumph of Christ. Let us feel, that sin,—sin, for the removal of which the son of God lived and died, is the greatest of evils. Let us perceive the infinite, and infinitely kind concern of God, to save us from it. Let