view to conciliate that people to the Christian religion. It is wonderful that this position should ever have been maintained, considering how contradictory it is to scripture and to reason. The very same terms are so often applied to the sacrifices of the law and to that of Christ, that, if the latter is not a real and proper sacrifice, the language of scripture seems fitted to mislead rather than instruct. Indeed, the object of the whole epistle to the Hebrews seems to be lost sight of by those who hold the opinion we are now considering. The design of this part of scripture evidently is, to remove the objections of the Jews to the Christian economy, by showing that every thing which was possessed under the law is enjoyed in equal, nay greater, perfection under the gospel;that Christianity has its high priest, and its sacrifice, and its sanctuary, as well as Judaism. And are we to suppose that the privileges and blessings of the new dispensation, which the apostle describes by such language, are merely figurative,-shadowy emblems and not substantial realities; and that all his powerful reasoning, to secure the attachment of the Jews to the religion of Jesus, is built on a deception, and consists only of a well-managed trick in which a disingenuous use is made of the language of accommodation? Is it not infinitely more worthy of the character of an inspired writer to believe, that he affirms, what undoubtedly his words are calculated and designed to convey, that the import of the legal ceremonies is completely fulfilled in the Lord Jesus Christ? The theory in question reverses the

scriptural order of relation between the rites of the law and the privileges of the gospel. In innumerable instances are the former spoken of as types, figures, shadows, of which the antitype, the reality, the substance is affirmed to be Christ. But, if the

sacrifice of Christ was only figurative, this order is inverted; the sacrifice, sanctuary, and high priest of the new dispensation are the shadows of which those under the law are the substance. Nothing more can require to be said to expose the unsoundness of the view on which we are animadverting. Yet we cannot help remarking, how much more reasonable and natural it is to suppose, as the Jewish religion undoubtedly possesses a less degree of perfection than the Christian, that the language employed under the former should derive its complexion from what was to exist under the latter, than the reverse. It is surely more likely that the less perfect system should look forward to the more perfect, than that the more perfect should go back to the less perfect. It appears a more rational mode of proceeding, to construct a scaffolding with reference to the form and dimensions of a contemplated building, than to shape the building agreeably to a scaffolding which happened to exist before. In like manner, it is more reasonable to view the sacrificial language in use under the law as taking its rise from the reality of that sacrifice which was afterwards to exist, than to suppose that such language is employed with reference to the latter only in accommodation to the modes of speaking in use under a more imperfect economy. In short, it were

much nearer the truth to maintain, that the only real and proper sacrifice is that of Christ, and that all others were only figures of it. This is the substance; the rest were shadows. 'Which are a SHADOW of things to come,' says Paul when treating of the Levitical rites, but THE BODY IS OF CHRIST.'

The futility of all other views of the Jewish economy, thus confirms the sentiment before expressed, of its figurative reference to Christ-the only view which satisfactorily explains its usages, or comports with the wisdom of its divine Author; and which infallibly conducts, as we shall see, to an irrefragable argument in favour of the doctrine of atonement.

V. We are now prepared to deduce, from the preceding evidence, an argument in favour of the atoning nature of Christ's death.

The sacrifices of the law, we have seen, were expiatory and vicarious; these expiatory and vicarious sacrifices were designed prefigurations of the death of the Lord Jesus Christ;-THEREFORE, the death of the Lord Jesus Christ was expiatory and vicarious too. Such is our argument. If the premises are admitted, the inference cannot be refused. The type and the antitype must correspond in every essential point. Nothing was so characteristic of the typical sacrifices as their propitiatory nature: and, if the antitype possess not this quality, the whole typical economy is nullified. In this case the sacrifices of the law were useless, nay worse than useless; they were positively hurtful; they were fitted to mislead more than to assist the ancient worshipper.

They taught him, as plainly as symbolical language could teach, to look forward to a sacrifice which should be a real substitute for the sins of men. If, therefore we hold that the death and sacrifice of Christ were destitute of every thing atoning in their nature, we must be prepared to admit that the entire Levitical economy was a divinely established system of delusion-a grave imposture palmed upon a whole nation by the express appointment of God. The admission of the doctrine of Christ's atoning sacrifice can alone save us from this blasphemous assumption. On this principle, the legal dispensation admits of an easy solution; it appears to be not simply harmless but useful, highly useful, and every way worthy of its righteous and beneficent Author.

It is not possible to conclude this section, without recommending to our readers the diligent study of the Levitical institutes, particularly those respecting sacrifice. This we would enjoin, not as matter of vain curiosity, but of profitable and delightful instruction. Without this, the beauty and force of many parts of the new testament scriptures must be lost. An acquaintance with the laws respecting the daily oblations, the paschal lamb, the scape goat, and such like, cannot fail to afford valuable assistance in understanding the most important doctrines of the Christian faith. The spiritual reader, as he peruses the pages of the law, will never be without sufficient matter to remind him of the great High Priest, who is passed into the heavens, the Lamb of God which

taketh away the sin of the world, the Lord Jesus Christ by whom we have received the atonement. When burdened with sin, he will learn to put his hand by faith on the head of the blessed Surety, by whom all his iniquities may be carried to the land of forgetfulness. From the bleeding victim of Calvary, his thoughts will be conducted to the heavenly sanctuary, where the true Priest appears in the presence of God for us, not without blood.

In connexion with the institutes of the law, let the epistle to the Hebrews be made the subject of devout investigation. The latter records the fulfilment of the former. This masterpiece of skilful reasoning is adapted not to Jews only, but to all who need a priest, a sacrifice, a Saviour. Every sinner of the family of man will find here what is suited to his case, if he has only the wisdom to perceive and the grace to improve it. The dignity of the Christian high priest, the worth of his sacrifice, the efficacy of his intercessions, are here set forth in the most lucid and impressive style; and nowhere can the sin-burdened soul, panting for salvation, go, with such prospects of finding relief, as to this incomparable composition, an acquaintance with which will do more to establish the faith, and comfort the heart, and direct the conduct of an humble inquirer, than all that has been written since the days of the apostles. Happy they who read, believe, and apply. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ JeWe have such an High Priest, who is set on

sus.