erred, and wist it not; and it shall be forgiven him. It is a trespass-offering: HE HATH CERTAINLY TRESPASSED AGAINST THE LORD." (Lev. v. 17-19.) Whence it is evident, that no kind, no degree, of sin could be pardoned, but through the medium of a sacrifice. It was with special reference to this way of acceptance with God, and to keep the nation in perpetual remembrance of the doctrine of sacrifice, that blood was so strictly forbidden to be eaten. "For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." (Lev. xvii. 11.)

Observe that awful denunciation to Eli, "I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever." (1 Sam. iii. 14.) Here it is distinctly implied, that sacrifice and offering were appointed to purge away iniquity; and that, without sacrifice or offering, iniquity could not be purged at all. Through no other medium could a sinner find acceptance. And, according to the declarations of Scripture, all men are sinners. Hence we find, that all those whom God will gather to himself in the Day of Judgement, are described as having made a covenant with Him by sacrifice. "Gather my saints together unto me; those that have made a covenant with me BY SACRIFICE." (Ps. 1. 5.)

Observe, also, among the solemnities of the Great Day of Atonement, that even the high-priest (who was, in the most remarkable manner, separated from all the tribes and families of Israel to minister in holy things) might not venture into the Holy of Holies without a sacrifice, to "make atonement for himself, and for his house." (See Lev. xvi. 2, 3, 11.) So clearly is it taught by the law of Moses, that, without a sacrifice, there is no approach to God!— no possibility of coming into His presence!

Turn, then, to the pages of the New Testament. Are we not plainly taught, in this volume, that we have no way of access to God, but by the ONE SACRIFICE of Jesus Christ, "who suffered for sins, the Just for the unjust, that he might bring us to God?" (1 Pet. iii. 18.) And He tells us plainly, in his last discourse with his disciples, just before He offered Himself as a sacrifice for sin; "I am the

way, and the truth, and the life: no man cometh unto the Father, but by Me." (John xiv. 6.) "There is one God, and one Mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.” (1 Tim. ii. 5, 6.) Having reconciled both Jews and Gentiles "unto God in one body by the cross, having slain the enmity thereby :" He " came and preached peace to you which were afar off, and to them that were nigh. For THROUGH HIM WE BOTH HAVE ACCESS by one Spirit UNTO THE FATHER." (Eph. ii. 16—18.) To which similar passages might be added: but this is not necessary, as the doctrine is more largely and distinctly explained in the epistle to the Hebrews, especially in the 8th, 9th, and 10th chapters. Having pointed out the insufficiency of the rites and sacrifices of the law, which was manifest from this circumstance that only the high-priest could enter into the Holy of Holies, and that but once a-year, the apostle proceeds; "But Christ being come an High-Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 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." "For by one offering He hath perfected for ever them that are sanctified." "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, His flesh; And having an High-Priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." (Heb. ix. 11, 12, and x. 14, 19—22.) Here we are plainly taught, that a way of access to God, and an opening for intimate communion with Him, is now made manifest to all men, by the one sacrifice of Jesus Christ, and by that alone. On the doctrine of Sacrifice, therefore, there is an exact agreement between the Old Testament and the New. The design and importance of it, as lying at the foundation of all intercourse between a holy God and sinful men, is equally manifest from both.

And here it should be remarked, that, if we take the epistle to the Hebrews for our guide, we shall find a very

extensive and wonderful system of analogies between the Old and New Testaments, opened at once to our view. All that was signified, and dimly shadowed forth, in the multiplied rites and sacrifices of the Mosaic law, is there represented as really accomplished in our Lord Jesus Christ, who is at once our Priest, and our Sacrifice. Whatever solemn truths, and important principles, were inculcated by those manifold offerings, are yet more plainly and strongly enforced by His sufferings for sin. And, whatever blessings were represented as figuratively and ceremonially obtained by them, these are all truly and substantially purchased and secured by His infinitely valuable and allsufficient sacrifice and by His abiding and unchangeable Priesthood. This is the sum of the Apostle's argument, throughout the first ten chapters of that epistle; which, therefore, I recommend to your very serious and attentive perusal.

CHAPTER IV.

That sinful Man must be purified as well as pardoned.-The necessity of a Divine influence to cleanse the heart, plainly taught in the Old Testament-And with equal clearness in the New.-The promises to Israel in the latter days.

We have seen, in the foregoing statement, by what means a sinner may find pardon and peace. But again: It is evident, that, if Man be thus corrupt and polluted, as he is represented in the passages above quoted both from the Old Testament and the New, it is necessary that his heart and mind should be effectually cleansed and purified, before he can be fit for converse with a holy God, or for blessedness in Him. Let us therefore enquire;

Whether the volumes we are comparing give different views of the nature and necessity of a great spiritual change in Man, a renewal of his heart and mind, effected by a Divine power and influence-as the source of all practical religion and vital godliness?

In the Old Testament, we meet with very distinct and repeated mention of such a spiritual change, and plainly ascribed to a Divine influence. Moses, speaking of the mercies which the Lord would bestow upon Israel, after

the fulfilment of all the prophecies relating to the blessing and the curse contained in the preceding chapters, mentions this as the chief-" The LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live." (Deut. xxx. 6.) Here is a great work in the heart of Man ascribed to Divine power; and the fruit thereof is love and obedience—“ Thou shalt return and obey the voice of the LORD, and do all his commandments, which I command this day." (Deut. xxx. S.) And Moses complains, in the preceding chapter, that no such work had been wrought (generally) in the hearts of the children of that generation; and that, therefore, they had remained unaffected by all the wonders and mercies, which God had continually been working around them, and before them; "Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day." (Deut. xxix. 2-4.) Whence it is evident, that Moses considered the corruption and perverseness of their nature to be such, that, without a Divine influence, enlightening their minds, and inclining their hearts, they never would rightly perceive or obey. It is true in a spiritual, as well as in a natural sense, "The hearing ear, and the seeing eye, the LORD hath made even both of them." (Prov. xx. 12.) The prophets are yet more express, and speak more at large upon this subject, especially Ezekiel: "I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God." And again, "Then will I sprinkle clean water upon you, and ye shall be clean : from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do

them." (Ez. xi. 19, 20, and xxxvi. 25—27.)

Here it is more distinctly taught, that the Lord would effect this great and holy change, by putting His Spirit within them.

David well understood the nature and importance of this inward change. Therefore he prays for it, in immediate connexion with prayer for the pardon of his sins, and with equal earnestness. For when he had said, "Have mercy upon me, O God, according to thy loving-kindness: according unto the multitude of thy tender mercies blot out my transgressions," he adds immediately, "Wash me throughly from mine iniquity, and cleanse me from my sin." And when he repeats the former part of the prayer, "Hide thy face from my sins, and blot out all mine iniquities," he repeats the latter also, with increasing earnestness, "CREATE in me a clean heart, O God, and renew a right spirit within me.” (Ps. li. 1, 2, 9, 10.) On which last expression it should be observed, that he regards this cleansing and renewal of the heart and spirit as a work of Divine power, and uses the same word which is applied to the creation of the world (7 from 77 creavit). Which also agrees with what appears from a comparison of the two clauses of verse 6, “Behold, thou desirest truth in the inward parts;—and in the hidden part THOU SHALT MAKE ME to know wisdom." The Lord required this inward uprightness and purity; and the Lord alone could give it. And his prayers in other places accord with this conviction, "Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my Redeemer." (Ps. xix. 12—14.) From which expressions it is evident, that he thought all deliverance from sin and pollution, and all inward purity, were to be asked of the Lord in earnest prayer: for He alone could bestow them, by the operation of his power, and by the influences of His Spirit. Therefore it is that, in the psalm above quoted, he deprecates the withdrawing of God's Spirit as the greatest possible misfortune, and prays for the continuance of that precious gift as matter of the greatest rejoicing. "Cast me not away from thy presence;