Christ. That the offering of innocent animals did not in itself make any real atone ment for sin, is a point which must be readily granted. St. Paul, in this Epistle, justly argues, that the frequent offering of the Jewish Sacrifices shewed that they did not make the comers thereunto perfect: "For then," he asks, "would they not have ceased to be offered? Because the worshippers, once purged, should have had no more conscience of sins. But in those sacrifices, there is a remembrance again made of sin every year." Nay, having proved this point, he goes still farther; and asserts, that such sacrifices not only did not, but in the very nature of things could not, make any real atonement; "for," he adds, "it is not possible that the blood of bulls and of goats should take away sin."*—The very design of an atonement was to preserve the glory of the divine perfections, and to shew that God, even in the very act of pardoning the Sinner, was a just and holy God. But there was nothing in the blood of bulls and of goats, which could shew this awful truth. Had millions and millions of animals been slain, as a sacrifice for sinners; yet the Righteousness of God would not have been

Heb. x. 1, 2, 3, 4.

made known by such a sacrifice. There was nothing in the shedding of their blood, which could shew forth the holiness of the divine Character, God's hatred of sin, and the honour which he puts upon his law.

*

But if this be the case; if the death of animals did not, and could not, of itself, take away sin, what end did it answer? Why was the offering of sacrifices the appointed, the acceptable mode of worshipping God, if these sacrifices had no real virtue in themselves, and could do nothing towards taking away guilt, and purging the conscience from dead works? There can be only one answer. These sacrifices were types or representations of Christ. We are indeed expressly told, that "the law was a shadow of good things to come:" And hence St. Paul affirms Christ to be "our passover, who was sacrificed for us.'** The blood of the numberless animals which were slain was typical of the blood of Christ; and was intended to shadow forth the great and available Sacrifice of the Son of God, and thus to lead forward the views of the offerers to Him, who was "the Lamb slain from the foundation of the world;"-" the Lamb of God which taketh away the sin of the

world."*-It cannot indeed be affirmed that all the offerers, who joined in the sacrifices, used them in their typical meaning. That natural disposition, which leads men to place any thing in the room of true religion, would doubtless lead numbers to join in the ap pointed form of worship without any spiritual feeling, or faith in the promised Saviour. As persons, at this day, make a profession of their faith in Christ, and outwardly join to the institutions of his religion, while in their hearts they have no real dependance on his merits and intercession for taking away their guilt; so, doubtless, many would then bring their bullocks and their lambs, and would offer the prescribed sacrifices, while they looked not forward to this precious blood of Christ, which the blood of their sacrifices represented: and it was this proneness to rest in the performance of the outward ceremonies, this profane use of the sacrifices without any suitable feelings in the heart, which was so frequently reproved and condemned by the Prophets. But on the other hand, that the true spiritual worshippers of God did really offer these sacrifices with an eye to the atoning blood of Christ, as the promised "seed of the woman who should bruise the serpent's head," we have very substantial Rev. xiii. 8.-John, i 29.

proof. We are directly told, that "by faith Abel offered a more excellent sacrifice than Cain." Our Lord expressly says, that "Abraham rejoiced to see his day, and he saw it and was glad." We are informed that Moses "esteemed the reproach of Christ greater riches than the treasures of Egypt." And with respect to David, so abundantly does he speak in the Psalms of the sufferings and glory of Christ, that we can have no doubt of his looking forward by faith to the Messiah, though his knowledge of Him might be less clear and distinct than ours. Job expressly declares, "I know that my -Redeemer liveth, and that he shall stand at the latter day upon the earth."+ Nor are we to consider these instances as rare and singular cases, but as examples of the faith, the views, the sentiments of all those, who before the coming of Christ in the flesh, worshipped God in spirit and in truth. They all looked forward to Christ, as the promised Saviour, whose blood only could take away their sins. Thus in every age, the way of salvation has been the same. The only difference has been this. The people of God, in former times, looked forward to a Saviour, who should come into Hebrews, xi. 4.-John, viii. 56.-Heb. xi. 26.

+ Job, xix. 25.

the world. We now look back on one, who has come. They trusted for remission of sins to the blood which in after times should be shed. We trust for pardon to the blood which has been already shed. They were taught to shew their faith in the sacrifice which was to be made, by the offering of animals and the shedding of blood. We are taught to declare our trust in the sacrifice which has been made, by the eating of bread, and the drinking of wine. Still, under both dispensations, Christ is all in all. Under both, the same truth is taught, the same profession is made, the same fact is established, that "without shedding of blood," the blood, not of bulls and of goats, but "the precious blood of Christ, as of a Lamb without blemish and without spot," there is no remission.

In shortly applying this subject.

1. Let us be reminded of the great obligations which we are under to bless and praise God for the clearer light under which we live. "Many prophets and kings have desired to see those things, which we see, and have not seen them." Those truths, which they saw afar off, are brought nigh to us. What was taught to them by types and shadows, is plainly revealed to us. The veil is drawn aside; and com