with all their expectations of success in addressing men.*

But the perfection of the atonement may be maintained, not only from the dignity of Him who offered it, and from all the circumstances in which it stands contrasted with the imperfect atonements of the law; but from the views which the Scriptures give us of its object and design. If these are fully accomplished by it, then it must follow, that no other provision of the divine economy can be intended to supply its deficiencies.

The atonement may be considered either in its relation to God, or in its relation to man; in its aspects on the Divine character, or in its bearings on our's. The great purpose which it is intended to answer in regard to God, is the justification of his moral administration in the forgiveness of sin; to shew, as the apostle expresses it, how he may be the just God, and yet the justifier of the ungodly. It is designed to ward off every charge or impeachment which might be brought against the Divine justice, for this display of the Divine benevolence; to prove, that though rebellion is pardoned, and the sinner received back into favour, no stain attaches to the faithfulness and righteousness of God; and that no compromise has been made of the sterner perfections of his nature, while he has magnified the amiable attributes of goodness and compassion.

How effectually do the sufferings and death of

* See Note [L].

the Lord Jesus Christ accomplish this glorious purpose! What a display do they afford of the unbending justice and integrity of God! What a manifestation of the purity and perfection of his law! What a demonstration of the inflexible righteousness of the Divine administration! Here we behold an object not only innocent and guiltless, but in point of positive perfection, occupying a pre-eminence, before which all creatures must bow their diminished heads, enduring a load of infamy and suffering altogether incomprehensible; and that, not because he had become the object of hatred and loathing to the Eternal Father, (for that was impossible;) but simply because he had volunteered to become the public victim of man's crimes, and to sustain the weight of Jehovah's demonstration of his hatred of evil. On him, when he died, were laid the iniquities of us all; it was exacted, and he was made answerable; not because he owed any thing himself, but because he had engaged to discharge the debt of others.*

If any where, it is in the cross of Christ that we have a demonstration of the full desert of sin, and of the consequences which belong to it. It is not on earth, or even in hell, that we must look for the manifestation of God's unalterable and perfect detestation of it. In these regions of the universe, creatures alone are the objects of displeasure, and there they are suffering the due punishment of

* See Note [M].

their own offences. But in Jesus, we have more than mortal or created nature, enduring agonies untold. We have spotless innocence suffering as a malefactor; and the brightness of the Father's glory bowing his head and expiring under the consequences of the Father's frown. Had it been possible to pass by sin, such an event could not have taken place. Could Could any other cup than this have answered the ends of God, this cup of sorrow and of death would not have been put into the hands of Jesus; but he, having drank it, the bitterness of death has passed away from his people, and eternal life may now be their's.

The design of the atonement in regard to us, is to furnish the most powerful argument both for our gratitude and our fear: to present such a view of God as may most effectually constrain us to die unto sin, and to live unto righteousness; to crucify the flesh, and to live to the glory of Him who died for us and rose again. Nothing more powerful or attractive can be conceived than the doctrine which it presents. Forgiveness, that inestimable blessing to a transgressor, is here exhibited in all its richness and glory, but flowing through the blood of the Lamb of God. Our redemption from sin and from the world, without which there could be no redemption from eternal wretchedness, is secured by the Son of God giving himself a ransom for us. Eternal life itself, is dispensed by him who is the Prince and the Saviour, but who has risen to this dignity from the cross. To him and to his death

we owe our all. Can we do less than love him, live to him, die for him? He has claims which it is impossible for his people to resist; his cross speaks a language which they must both understand and feel.

There is in the fact of the death of Christ a visible display of all that is fitted to operate on the mind of a creature, more powerful than any denunciation of wrath, and more attractive than any invitation of mercy. It gives a form and body to the principles by which Jehovah governs his creatures, and prepares them for himself, more intelligible and more impressive than any law; and which has accordingly been found to produce effects, where all the efforts of persuasion, and all the threatenings of vengeance had entirely failed.

Need I say, then, that the Spirit's influence cannot be required to add virtue to that blood, which is sufficient to wash away every stain, or to increase that display of justice and mercy which is made in the death of Christ? Whatever is the reason for the agency which we recognize as essentially necessary to success, that reason belongs not to this part of the heavenly system. So far from its inferring inadequacy in the atonement, we are indebted to the atonement for the gift of the Spirit itself, and for all its blessed effects. The Holy Spirit, we know, is the reward of the Saviour's finished work. It is because he poured out his soul unto death that he has received the oil of gladness, that sacred anointing, which being poured upon his head, descends to all the mem

bers of his body. The great business of the Spirit is to bear testimony for Christ-to speak of his work, to give glory to his sacrifice, and to convince the world of the justice of his claims, and of the honour which is due to his redemption.

It is not the witness, who ends the litigation, but the testimony which he bears; it is not the menstruum in which a remedy is exhibited, but the remedy itself, which effects the cure; it is not the influence, which disposes the rebel to receive the pardon, but the pardon itself, which secures and seals his forgiveness. These illustrations may fail, as all illustrations do on such subjects; but I mean to say, that the Spirit's operation is on man himself, and is not intended to supply the imperfections of the great propitiation; and that all the mighty effects it produces is in consequence of the infinite worth of that propitiation, and by means of its operation on the mind. So far then from proving the insufficiency of the atonement, it is the grand evidence of its infinite worth; instead of supplementing its deficiencies, it is the fruit of its perfection.

2. I conceive it to be equally capable of proof, that the influence of the Spirit is not designed to supply the defects of the Spirit's revelation. It is not provided to add to its communications, to increase its evidence, or to remove its obscurities. The revelation of God, respecting the great salvation, is all worthy of its infinitely wise Author,