men into a salvable state, or procure a possibility of salvation for them; so that many might obtain it, by a right improvement of his death, who shall fall short of it; and also that it

mode of sacrifice enjoined, he could not have exemplified his faith by an appropriate offering. The offering made, we have already seen, was that of an animal. Let us consider whether this could have a connexion with any divine assurance communicated at that early day.

It is obvious that the promise made to our first parents, conveyed an intimation of some future deliverer, who should overcome the tempter that had drawn man from his innocence, and remove those evils which had been occasioned by the fall. This assurance, without which, or some other ground of hope, it seems difficult to conceive how the principle of religion could have had place among men, became to our first parents the g and object of faith. To perpetuate this fundamental article of religious belief among the descendants of Adam, some str king memorial of the fall of man, and of the promised deliverance, would naturally be appointed. And if we admit that the scheme of redemption by the death of the only begotten Son of God, was determined from the beginning; that is, it we admit that when God had ordained the deliverance of man, he had or dained the means: if we admit that Christ was the Lumb slain from the foundation of the world; what memorial could be devised more apposite than that of animal sacrifice?-exemplifying, by the slaying of the victim, the death which had been denounced against man's disobedience:-thus exhibiting the awful lesson of that death which was the wages of sin, and at the same time representing that death which was actually to be undergone by the Redeemer of mankind-and hereby connecting in one view, the two great cardinal events in the history of man, the FALL, and the RECOVERY: the death denounced against sin, and the death appointed for that Holy One who was to lay down his life to deliver man from the consequences of sin. The institution of animal sacrifice seems then to have been peculiarly significant, as containing all the elements of religious knowledge: and the adoption of this rite, with sincere and pious feelings, would at the same time imply an humble sense of the unworthiness of the offerer; a confession that death which was inflicted on the victim, was the desert of of those sins which had arisen from man's transgression; and a full reliance upon the promises of deliverance, joined to an acquiescence in the means appointed for its accomplishment.

If this view of the matter be just, there is nothing improbable even in the sup position that that part of the signification of the rite which related to the sacrifice of Christ, might have been in some degree made known from the beginning. But not to contend for this, (scripture having furnished no express foundation for the assumption,) room for the exercise of faith is equally preserved, on the idea that animal sacrifice was enjoined in the general as the religious sign of faith in the promise of redemption, without any intimation of the way in which it became a sign. Agreeably to these principles, we shall find but little difficulty in determining on what ground it was that Abel's offering was accepted, whilst that of Cain was rejected. Abel, in firm reliance on the promise of God, and in obedience to his command, offered that sacrifice which had been enjoined as the religious expression of his faith; whilst Cain, disregarding the gracious assurances that had been vouchsafed, or at least disdaining to adopt the prescribed mode of manifesting his belief, possibly as not appearing to his reason to possess any efficacy or natural fitness, thought he had sufficiently acquitted himself of his duty in acknowledging the general superintendance of God, and expressing his gratitude to the Supreme Benefactor, by presenting some of those good things which he thereby confessed to have been derived from his bounty. In short, Cain, the first-born of the fall, exhibits the first fruits of his parents' disobedience, in the arrogance and self-sufficiency of reason, rejecting the aids of revelation, because they fell not within its apprehension of right. He takes the first place in the amrats of deism, and displays, in his proud rejection of the or

is in their power to frustrate the ends thereof, and so render it ineffectual. This we judge not only to be an error, but such as is highly derogatory to the glory of God; which we shall en

dinance of sacrifice, the same spirit, which, in later days, has actuated his exlightened followers, in rejecting the sacrifice of Christ.

This view of the subject receives strength, from the terms of expostulation in which God addresses Cain, on his expressing resentment at the rejection of his offering, and the acceptance of Abel's. The words in the present version are, if thou doest well, shalt thou not be accepted?—and if thou doest not well, sin lieth at the door-which words, as they stand connected in the context, supply no very satisfactory meaning, and have long served to exercise the ingenuity of commentators to but little purpose. But if the word, which is here translated sIx, be rendered, as we find it in a great variety of passages in the Old Testament, a SIN OFFERING, the reading of the passage then becomes, if thou doest well, shalt thou not be accepted? and if thou doest not well, a sin offering lieth even at the door. The connexion is thus rendered evident. God rebukes Cain for not conforming to that species of sacrifice which had been offered by Abel. He refers to it as a matter of known injunction; and hereby points out the ground of distinction in his treatment of him, and his brother: and thus, in direct terms, enforces the observance of animal sacrifice.

As that part of my general position, which pronounces sacrifice to have been of divine institution, receives support from the passage just recited; so to that part of it which maintains that this rite bore an aspect to the sacrifice of Christ, additional evidence may be derived from the language of the writer to the Hebrews, inasmuch as he places the blood of Abel's sacrifice in direct comparison with the blood of Christ, which he styles pre-eminently the blood of sprinkling: and represents both as speaking good things, in different degrees. What then is the result of the foregoing reflections?-The sacrifice of Abel was an animal sacrifice. This sacrifice was accepted. The ground of this acceptance was the faith in which it was offered. Scripture assigns no other object of this faith but the promise of a Redeemer: and of this faith, the offering of an animal in sacrifice, appears to have been the legitimate, and consequently the instituted, expression. The institution of animal sacrifice then, was coeval with the fall, and had a reference to the sacrifice of our redemption. But as it had also an immediate and most apposite application to that important event in the condition of man, which, as being the occasion of, was essentially connected with the work of redemption, that likewise we have reason to think was included in its signification. And thus, upon the whole, SACRIFICE appears to have been ordained as a standing memorial of the death introduced by sin, and of that death which was to be suffered by the Redeemer,

We accordingly find this institution of animal sacrifice continue until the giv ing of the law. No other offering than that of an animal being recorded in scripture down to this period, except in the case of Cain, and that we have seen was rejected. The sacrifices of Noah and of Abraham are stated to have been burntofferings. Of the same kind also were the sin-offerings presented by Job, he being said to have offered burnt-offerings according to the number of his sons, lest some of them might have sinned in their hearts. But when we come to the promulgation of the law, we find the connexion between animal sacrifice and atonement, or reconciliation with God, clearly and distinctly announced. It is here declared that sacrifices for sin should, on conforming to certain prescribed modes of oblation, be accepted as the means of deliverance from the penal consequences of transgression. And with respect to the peculiar efficacy of animal sacrifice, we find this remarkable declaration,-the life of the flesh is in the blood, and I have given it to you upon the altar, to make atonement for the soul: in reference to which words, the sacred writer formally pronounces, that without shedding of blood there is no remission. Now in what conceivable light can we view this institution, but in relation to that great sacrifice which was to make atonement for sins: to that blood of sprinkling, which was to speak better things than that of Abel, or that

deavour to make appear, and to establish the contrary doctrine, namely, that Christ died to purchase salvation for none but those who shall obtain it. This may be proved,

of the law. The law itself is said to have had respect solely unto him. To what else can the principal institution of the law refer?—an institution too, which unless so referred appears utterly unmeaning. The offering up an animal cannot be imagined to have had any intrinsic efficacy in procuring pardon for the transgression of the offerer. The blood of buils and of goats could have possessed no virtue, whereby to cleanse him from his offences. Still less intelligible is the application of the blood of the victim to the purifying of the parts of the tabernacle, and the apparatus of the ceremonial worship. All this can clearly have had no other than an instituted meaning; and can be understood only as in reference to some blood-shedding, which in an eminent degree possessed the power of purifying from pollution. In short, admit the sacrifice of Christ to be held in view in the institutions of the law, and every part is plain and intelligible; reject that notion, and every theory devised by the ingenuity of man, to explain the nature of the ceremonial worship, becomes trifling and inconsistent.

Granting then the case of the Mosaic sacrifice and that of Abel's to be the same; neither of them in itself efficacious; both instituted by God; and both instituted in reference to that true and efficient sacrifice, which was one day to be offered: the rite, as practised before the time of Christ, may justly be considered as a SACRAMENTAL MEMORIAL, showing forth the Lord's death until he came; and when accompanied with a due faith in the promises made to the early believers, may reasonable be judged to have been equally acceptable with that sacramental memorial, which has been enjoined by our Lord himself to his followers, for the showing forth his death until his coming again And it deserves to be noticed that this very analogy seems to be intimated by our Lord, in the language used by him at the institution of that solemn Christian rite. For in speaking of his own blood, he calls it, in direct reference to the blood wherewith Moses established and sanctified the first covenant, the blood of the NEW covenant, which was shed for the remission of sins: thus plainly marking out the similitude in the nature and objects of the two covenants, at the moment that he was prescribing the great sacramental commemoration of his own sacrifice.

From this view of the subject, the history of scripture sacrifice becomes consistent throughout. The sacrifice of Abel, and the patriarchal sacrifices down to the giving of the law, record and exemplify those momentous events in the history of man,-the death incurred by sin, and that inflicted on our Redeemer. When length of time, and mistaken notions of religion leading to idolatry and every perversion of the religious principle, had so far clouded and obscured this expressive act, of primeval worship, that it had ceased to be considered by the nations of the world in that reference in which its true value consisted: when the mere rite remained, without any remembrance of the promises, and consequently unaccompanied by that faith in their fulfilment, which was to render it an acceptable service: when the nations, deifying every passion of the human heart, and erecting altars to every vice, poured forth the blood of the victim, but to deprecate the wrath, or satiate the vengeance of each offended deity: when with the recollection of the true God, all knowledge of the true worship was effaced from the minds of men: and when joined to the absurdity of the sacrificial rites, their cruelty, devoting to the malignity of innumerable sanguinary gods endless multitudes of human victims, demanded the divine interference; then we see a people peculiarly selected, to whom, by express revelation, the knowledge of the one God is restored, and the species of worship ordained by him from the beginning, particularly enjoined. The principal part of the Jewish service, we accordingly find to consist of sacrifice; to which the virtue of expiation and atonement is expressly annexed: and in the manner of it, the particulars appear so minutely set forth, that when the object of the whole law should be brought to light, no doubt could remain as to its intended application. The Jewish sacrifices therefore seem to have been designed, as those from the begin,

I. From those distinguishing characters that accompany salvation, which are given to those for whom he died.

1. They are called his sheep, in John x. 11. I am the good

ning had been, to prefigure that one, which was to make atonement for all mankind. And as in this all were to receive their consummation, so with his they all conclude: and the institution closes with the completion of its object. But, as the gross perversions, which had pervaded the Genule world, had reached likewise to the chosen people; and as the temptations to idolatry, which surrounded them on all sides, were so powerful as perpetually to endanger their adherence to the God of their fathers, we find the ceremonial service adapted to their carnal habits. And since the law itself, with its accompanying sanctions, seems to have been principally temporal; so the worship it enjoins is found to have been for the most part, rather a public and solemn declaration of allegiance to the true God in opposition to the Gentile idolatries, than a pure and spiritual obedience in moral and religious matters, which was reserved for that more perfect system, appointed to succeed in due time, when the state of mankind would permit.

That the sacrifices of the law should therefore have chiefly operated to the cleansing from external impurities, and to the rendering persons or things fit to approach God in the exercises of the ceremonial worship, whilst at the same time they were designed to prefigure the sacrifice of Christ, which was purely spiritual, and possessed the transcendant virtue of atoning for all moral poilution, involves in it no inconsistency whatever, since in this the true proportion of the entire dispensations is preserved. And to this point, it is particularly neces sary that our attention should be directed, in the examination of the present subject; as upon the apparent disproportion in the objects and effects of sacrifice in the Mosaic and Christian schemes, the principal objections against their intended correspondence have been founded."

The sacrifices of the law then being preparatory to that of Christ; the law itself being but a schoolmaster to bring us to Christ; the sacred writers in the New Testament, naturally adopt the sacrificial terms of the ceremonial service, and by their reference to the use of them as employed under the law, clearly point out the sense in which they are to be understood in their application under the gospel. In examining, then, the meaning of such terms, when they occur in the New Testament, we are clearly directed to the explanation that is circumstantially given of them in the Old Thus, when we find the virtue of atonement attributed to the sacrifice of Christ, in like manner as it had been to those under the law; by attending to the representation so minutely given of it in the latter, we are enabled to comprehend its true import in the former.

Of the several sacrifices under the law, that one which seems most exactly to illustrate the sacrifice of Christ, and which is expressly compared with it by the writer to the Hebrews, is that which was offered for the whole assembly on the solemn anniversary of expiation. The circumstances of this ceremony, whereby atonement was to be made for the sins of the whole Jewish people, seem so strikingly significant, that they deserve a particular detail. On the day appointed for this general expiation, the priest is commanded to offer a bullock and a goat as sin-offerings, the one for himself, and the other for the people: and having sprinkled the blood of these in due form before the mercy-seat, to lead forth a second goat, denominated the scape-goat; and after laying both his hands upon the head of the scape-goat, and confessing over him all the iniquities of the people, to put them upon the head of the goat, and to send the animal, thus bearing the sins of the people, away into the wilderness: in this manner expressing by an action, which cannot be misunderstood, that the atonement, which it is directly affirmed was to be effected by the sacrifice of the sin-offering, consisted in removing from the people their iniquities by this symbolical translation to the animal. For it is to be remarked, that the ceremony of the scape-goat is not a distinct one: it is a continuation of the process, and is evidently the concluding part and symbolical consummation of the sin-offering. So that the transfer of the ini quities of the people upon the head of the scape-goat, and the bearing thein

Shepherd, the good Shepherd giveth his life for the sheep. This metaphor must certainly imply, that they, for whom Christ died, are distinguished from the world, as the objects of his immediate care, and special gracious providence: But, besides this, there are several things in the context, which contain a farther description of these sheep, for whom he laid down his life, which cannot be applied to the whole world: Thus it is said, in ver. 14. I know my sheep, and am known of them, that is, with a knowledge of affection, as the word knowledge is often used in scripture, when applied to Christ, or his people. Again, these sheep are farther described, as those who shall certainly obtain salvation; as our Saviour says concerning them, in ver. 27, 28. My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they

away to the wilderness, manifestly imply that the atonement effected by the sa crifice of the sin-offering, consisted in the transfer and consequent removal of those iniquities. What then are we taught to infer from this ceremony?—That as the atonement under the law, or expiation of the legal transgressions, was represented as a translation of those transgressions, in the act of sacrifice in which the animal was slain, and the people thereby cleansed from their legal impurities, and released from the penalties which had been incurred; so the great atone ment for the sins of mankind was to be effected by the sacrifice of Christ, under going for the restoration of men to the favour of God, that death which had been denounced against sin; and which he suffered in like manner as if the sins of men had been actually transferred to him, as those of the congregation had been symbolically transferred to the sin-offering of the people.

That this is the true meaning of the atonement effected by-Christ's sacrifice, receives the fullest confirmation from every part of both the Old and the New Testament: and that thus far the death of Christ is vicarious, cannot be denied without a total desregard of the sacred writings.

It has indeed been asserted, by those who oppose the doctrine of atonement as thus explained, that nothing vicarious appears in the Mosaic sacrifices. With what justice this assertion has been made, may be judged from the instance of the sin-offering that has been adduced. The transfer to the animal of the iniquities of the people, (which must necessarily mean the transfer of their penal ef fects, or the subjecting the animal to suffer on account of those iniquities)—this accompanied with the death of the victim; and the consequence of the whole be ing the removal of the punishment of those iniquities from the offerers, and the ablution of all legal offensiveness in the sight of God:-thus much of the nature of vicarious, the language of the Old Testament justifies us in attaching to the notion of atonement. Less than this we are clearly not at liberty to attach to it. And what the law thus sets forth as its express meaning, directly determines that which we must attribute to the great atonement of which the Mosaic ceremony was but a type: always remembering carefully to distinguish between the figure and the substance; duly adjusting their relative value and extent; esti mating the efficacy of the one as real, intrinsic, and universal; whilst that of the other is to be viewed as limited, derived, and emblematic.

It must be confessed, that to the principles on which the doctrine of the Christian atonement has been explained in this, representation of it, several objec tions, in addition to those already noticed, have been advanced. These, however, cannot now be examined in this place. The most important have been discussed; and as for such as remain, I trust that to a candid mind, the general view of the subject which has been given, will prove sufficient for their refutation." DR. MAGEL