ing him from the dead, God declared himself satisfied with what he had done; he accepted of it for an atonement: and, by so doing, he virtually justified all his followers.

Thus have we, in a few words, explained the nature and value of that atonement which Christ made for sin. As a scheme of salvation, very different from this, has of late years become fashionable, it might not be thought unnecessary to prove that the doctrine which has been stated is the true doctrine of scripture, and to confute the objections brought against it by its adversaries. At present, how

ever, I shall not enter upon this subject, which is highly intricate, and certainly somewhat foreign to this place, where men ought to be taught how to be virtuous and happy, and not how to dispute and distinguish; but proceed to what is of more general utility, viz. to show the excellence of the doctrine of atonement by illustrating the important purposes which it is calculated to serve. This is the second head of discourse; and we shall discuss it at another opportunity. At present, we conclude with observing, that though there were many difficulties and many things incomprehensible, (as there certainly are) in the doc

trine of atonement, we would still act a most irrational part in denying it's truth. We would consider that man as deluded by folly who should receive a pardon when he was about to suffer death, and yet should reject it, because he could not understand how it could be obtained, or could possibly be intended for him. But we are fools in a far greater degree, if on account of some learned subtilties, and metaphysical intricacies, we deny the truth of a doctrine which is pregnant with the most solid comfort and joy, though we have the plainest moral evidence for it's certainty; a sort of evidence which, in every other case, is a sure light to our feet, and a lamp to our path.

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SERMON VI.

PART II.

On the atonement.

1 COR. CHAP. 1, VER. 18.

For the preaching of the cross is to them that perish, foolishness; but unto us which are saved, it is the power of God."

IN a former discourse, we proposed, from these words of the Apostle,

I. To explain the nature of Christ's atonement for sin, which doctrine the Apostle calls "the preaching of the cross."

II. To illustrate the purposes which the doctrine of salvation by Christ's atonement answers, that we may be able to infer the meaning and truth of the Apostle's assertion, that "the preaching of the cross is the power of "God to those who are saved.”

Having, already, made a few observations on the first head, we shall now proceed to

point out those purposes which the atonement of Christ is calculated to serve.

1. The atonement is highly glorifying to God, and displays all the perfections of his nature in the brightest manner. The scheme of salvation opposed to the doctrine of atonement greatly extols one of his attributes, but it is derogatory from the perfection of the others.Goodness, indeed, seems to be the most amiable perfection in the divine character, and, certainly, the one best suited to the present low and guilty state of human nature: but a God all mercy is a being of injustice and imperfection. In how different a light does the doctrine of atonement represent the Supreme Being? While it does justice to his mercy, it gives every other attribute it's due share of praise. In Jesus Christ they all harmonize and unite. "Truth and mercy are met together, righteousness and peace have kissed "each other." None of them are limited in their exercise, but all of them are magnified and made honourable. This is so obvious, at first sight, that farther proof of it's truth is unnecessary; but, the subject is too pleasing, too grand, and too interesting, not to require a more full discussion.

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First of all, love and goodness shine forth most conspicuously. From these the whole of our redemption originated. We had no claim upon God; he would have been no loser, though we had suffered that eternal exclusion from his presence which our sins deserved; heaven would not have wanted inhabitants, nor God have wanted praise, though the whole of Adam's sinful race had been blotted out from the book of existence. But God so loved the world that he sent into it his

only begotten Son. Herein was love, not that we loved God, but that God loved us, and sent his Son to be the propitiation for our sins.Whom did he send? His Son, his only begotten Son, his beloved Son, in whom he was, always, well pleased, the brightness of his glory and the express image of his person. A greater and a dearer gift he could not give.And for whom was he given? For men, for sinners, for enemies, for rebels. For them did the eternal Father cause the Son of his bosom to suffer a painful, an accured, and an ignominious death upon a cross. Amazing and

infinite love! This is not the manner of man: it is too high, it is too wonderful for him. It is the work of "God who is rich in mercy, a d