suffered the just for the unjust." This is the proper definition of atonement-the reconciling of parties offended, by the interposition of a meritorious compensation. "Christ was made sin for us, though he knew no sin, that we might be made the righteousness of God in him." "He bore our sins in his own body on the tree." "He gave his life a ransom for many." "He was wounded for our transgressions, he was bruised for our iniquities." laid on him the iniquity of us all." the end of the law for righteousness; that God might be just and yet the justifier of him that believeth in Jesus."

"The Lord "Christ is

Such is the strong and emphatic language of every part of Scripture. And when this language is compared with that of the legal institutions, the atonement ascribed to the daily lamb, the sprinkling of the blood at the Passover, the transfer of guilt from the offerer to the victim on the great day of atonement and the whole typical and ceremonial economy of Moses, no doubt can for a moment remain as to the proper satisfaction, propitiation, substitution and vicarious offering of the death of Christ.

Yes, my brethren, we know, upon apostolical authority, that "it was not possible for the blood of bull's or of goats to take away sin." We know that these sacrifices were only "shadows for the time then present." We know that "Christ is the true High Priest;" that heaven is the real sanctuary; and that "neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us." And we know further "that if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean, sanctified to the purifying of the flesh; much more doth the blood of Christ, who through the eternal Spirit offered himself without spot unto God, purge our conscience from dead works, to serve the living God."

The apostle, moreover, in our text uses two words, προσφορὰ and θυσια, the first a general term for all the sacrifices of the Old Testament, the second a special word for a sacrifice with shedding of blood, that is, for the oblation of an animal victim. He therefore intended to declare that in Christ, the real victim, all those typical offerings which before represented him were united.

Further, St. Paul does not say, Christ gave him self for us like to an offering and a sacrifice; but, "Christ gave himself for us an offering and a sacrifice"-words on which no other meaning can be put than that our Lord made an actual, real and full satisfaction for sin.

And when we add to all this that, on the one hand, the whole heathen world has retained some vestiges of the doctrine and usage of the primitive institution of sacrifices, as we see around us every day in India-whilst, on the other, the universal church of Christ, without a single exception, in all its branches, in every part of the world, has ever considered the atonement of Christ as one of the cardinal doctrines of the gospel; to which our Lord indeed has attached an especial sacrament to represent and seal its benefits,-when all this is considered, we conclude with triumphant certainty that the great doctrine of our Lord's atonement stands at the front of the gospel; is its glory and its consummation.

5. But, as if the apostle would have nothing unsaid on such a topic, he proceeds to assert the efficacy and acceptance before almighty God of this sacrifice of Christ, by declaring it to be " for a sweet-smelling savor." This refers to the fragrant incense burnt upon the golden altar under the law; and points out the acceptance of Christ's propitiation. It concludes the argument. In this sacrifice of his onlybegotten Son, wherein he "made his soul an offering

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for sin," God is "well pleased." He beholds it with complacency. He views his injured law satisfied. He accounts his violated moral government repaired and honored. He sees the interests of holiness secured. He reposes in the accomplished offering. He smells," as it is said in the book of Genesis, savor of rest" 2- -a fragrant odor far more delightful than any of the victims or any of the perfumes which had been presented of old, whether on the brazen or the golden altar. And as the incense under the law filled the holy of holies, and the prayers of the congregation were offered without, during the time of incense; so the prayers and services of the sincere penitent are now accepted through "the much incense" of the sacrifice of our Lord."

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Thus "mercy and truth have met together;" thus righteousness and peace have kissed each other; thus doth "mercy rejoice against judgment ;" and "God is in Christ reconciling the world unto himself, not imputing their trespasses unto them."

What a beneficent religion is that which builds on such a foundation; that accounts it the grand peculiarity of its revelation to present to miserable, guilty, condemned man, the very blessing he first needs, a way of return, a ground of pardon, a method of justification. Truly may it be said, "God is love; in this was manifested the love of God towards us, because God sent his only-begotten Son into the world to be the propitiation for our sins."

II. But let us proceed to show the connection of holy love to our fellow creatures with this great doctrine of atonement. For the whole statement we have been reviewing is introduced by the apostle for no other purpose than to enforce love to the brethren. "Be ye followers of God as dear children; and walk

2 Gen. viii. 20.

Luke i. 10. Rev. viii. 3.

in love as Christ also hath loved us and given himself for us," &c. The first law, the sovereign rule, and the perfect model, that we have to follow, is God; the second law, the second reason, the second model of Christians is Jesus Christ. This repairs the ruins of the first, and restores man both to the love of God and the love of his neighbor, from the motive of the overwhelming love of Christ in his sacrifice of himself for us.

Let us consider then both the duty, and its connection with the doctrine.

1. "Love is the fulfilling of the law." To "walk in love" is, therefore, to fulfil this law habitually, cheerfully and from the bottom of the heart. It is to perform all the obligations and cherish all the benevolent affections, which we owe to our fellow creatures, and more especially to our fellow Christians.

The idea of walking, when transferred to this duty, implies the habitual tenor, the constant, daily progress of a benevolent life. A step or two taken now and then, is not a walk; an occasional act or two of kindness is not walking in love. We must go on day by day exercising the sympathies, and performing the deeds of Christian goodwill. We must proceed step by step throughout life, arranging our projects, forming our plans, moulding our temper, so as best to fulfil this "law of Christ." It must be a daily walk.

Under this comprehensive precept the whole body of morals as regards our neighbor is included. All the subordinate instances and duties of sincere goodwill and of desire for his welfare; of delight and complacency in his prosperity; of sympathy in his sorrows; of zeal and activity in rendering him service.

Love will fulfil all the relative duties we owe him with cheerfulness and singleness of heart, as unto the Lord, and not unto men-the appropriate

obligations of our age, sex, calling, circumstances, engagements.

It will lead us to desire a reciprocal affection from our neighbor in return.

Where a Christian brother is concerned, it will flow out into a warmer affection, and show itself by all the appropriate duties of the communion of saints.

Love will teach us, also, to shun all the passions and acts which are contrary to its exercise-injustice, fraud, deceit, treachery, violence, untruth; uncleanness, fornication, adultery; envy, slander, hatred, malice-in short every thing that can injure our neighbor's property, reputation, chastity, interests, and even prejudices.

In cases of differences of opinion, of the exercise of authority and government; of contentions and alleged injuries, love will induce us to heal, and not to irritate the feelings of others, to remit from our strict right, to forbear and pardon, to return good for evil, to put the best construction on doubtful actions, to guard against all irritating and contemptuous language, and to do all in our power to convince and gain an opponent, even where serious differences of judgment exist, and such as a good conscience will not allow us to conceal for the foundations of justice and sincerity must never be disturbed, or love will become cowardice, indifference, latitudinarianism.

In a word, we are to endeavor to follow the directions of St. Paul in his beautiful delineation of this grace," Charity suffereth long and is kind: charity envieth not; charity vaunteth not itself; is not puffed up. Doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil. Rejoiceth not in iniquity; but rejoiceth in the truth. Beareth all things; believeth all things; hopeth all things; endureth all things."

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