4. Very frequently, and in a manner the most explicit, the Holy Scriptures speak of the Lord Jesus, as an expiatory victim, slain for the sins of men. John the Baptist, when he saw Jesus coming unto him, exclaimed, "Behold the Lamb of God, which taketh away the sin of the world." (John i. 29.) The Apostle Peter says to the Christians to whom he wrote, "Ye were not redeemed with corruptible things, such as silver and gold,.... but with the precious blood of Christ, as of a Lamb without blemish, and without spot." (1 Pet.i. 18, 19.) The blessed in heaven, whose number is "ten thousand times ten thousand, and thousands of thousands," unite in saying with a loud voice, "Worthy is the Lamb that was slain." (Rev. v. 11, 12.) St. Paul writes, “Christ our passover is sacrificed for us;" (1 Cor. v. 7;) and St. John affirms, "He is the propitiation for our sins." (1 John ii. 2.).

The reference in these passages, and in so many others of the same character, to the sacrifices under the law, is too evident to be denied. Nor is it less clear, that this reference fixes the sense in which these passages are to be understood. The worshipper under the Mosaic economy, who, according to the requirements of the law, brought and sacrificed his unblemished victim, acted under the conviction, that the guilt which he had contracted was, in some way or other, transferred to his victim; or at least, that the death of his victim was accepted in the place of his own. Indeed, if vicarious suffering be denied, there is no idea of sacrifice left. Let us then not forget, that it is Jesus who is the antitype of those types, the substance of those shadows contained in the ceremonial law; it is Jesus who is pre-eminently the sacrificial victim, the Lamb without blemish, without spot, the Lamb of God; it is Jesus, who by his sufferings and death presented the true atonement for the sins of guilty men.

Have you attentively observed the phraseology, the style in which the Scriptures speak of the sufferings and death of the Son of God? Have you observed that they represent him as bearing our sins; as giving himself a ransom for us; as dying in our place; as an expiatory victim slain in our stead? On the supposition that the Christian doc◄ trine of atonement for sin by the death of Christ, is true, this language is most appropriate, beautiful, and expressive. On the contrary supposition, that the death of the Lord Jesus is not sacrificial, this language is utterly out of place; most unaccountable, and most absurd.

There is one other particular in the scriptural account of the Saviour's death, which as a Methodist Preacher it becomes me to mention; and which as a Preacher of truth, I dare not omit; and that is, that its atoning efficacy extends, intentionally, to all mankind. The God of truth has been careful to note this, that no one may be discouraged from coming to Him through the blood of his Son; that none may sink into

ruin, by giving way to the chilling and destructive languors of despair. The whole doctrine of the sacred text on this subject is not, that the holy Redeemer" gave himself a ransom;" not that "he tasted death" for us; not that "he is the propitiation for our sins:" all this is truth; but it is truth only in part. The whole doctrine, as God has left it, is, that the great Redeemer " gave bimself a ransom for all;" (1 Tim. xi. 6;) that He “tasted death for every man;" (Heb. xi. 9;) that He "is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." (1 John ii. 2.) I venture the opinion, that when the sacred text shall come to be distinctly and fully understood, and impartially interpreted, these two positions, The death of Christ is an atonement for sin, and, The death of Christ is an atonement for the sins of all men, will stand or fall together.

That distinguished Gospel truth, which has thus engaged our attention, admits of an application to the most important practical purposes...

1. It should serve deeply to impress us, with the awful, unknown guilt of sin. The displeasure of Almighty God, against the violation of his law, and contempt of his government, is indeed fearfully manifest. He has written it in characters dark and dreadful, in the pains and disasters of life; in the rendings and agonies of death; in the silence, darkness, and putrefaction of the grave; in the gnawing worm and unquenchable fires of hell: but in nothing does the deep and aggravated guilt of sin so much appear, as in the measures to which Infinite Wisdom had recourse, to save us from it. It is in the garden of Gethsemane, and on Calvary's summit, that we see the true nature of this stupendous evil. How deep, how foul, must have been the spot, which could not be washed away, but by the blood of the Son of God!

2. Encouragement is afforded by this doctrine to every truly re pentant soul, to apply by humble, ferrent, faithful prayer, for the remission of all his sins. Should there be in this assembly one, whose eyes are opened to the discovery of his sin and danger; one who feels the reproaches of an awakened conscience, and mourns over the errors of a mis-spent life, let that very soul look up, with humble confidence, to "the bright seat of the Eternal King." Yes; we say with confidence; for now since the stipulated ransom has been paid; since the spotless: victim has been offered up; since the blood of an infinite atonement has been poured out, justice, that very perfection of the Omnipotent which stood as the insuperable obstacle to our acceptance, is become the ground of its offer, and the pledge of its security! And now, under the happy provisions of the New Covenant, if we confess our sins, God is not only kind, and gracious, and compassionate, and merciful, to forgive us our sins; He is also faithful and just" to do it; and also to cleanse from all unrighteousness."; (John i. 9.) domeft zulf of I

3. From the doctrine of atonement for sin, by the death of our Lord VOL. V. Third Series. DECEMBER, 1826.

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Jesus, we may learn the certain ruin of those by whom He is rejected. There are two ways, in which many of the children of men reject the Saviour who died for them. The one is the way of daring, wilful, impious infidelity; the other is the way of trifling and inattention, of vanity of mind, and hardness of heart. As to all the melancholy consequences resulting from a rejection of the Redeemer,-as to the bearing which such a horrible act will have upon our condition in the everlasting world,—the latter mode is quite equal to the former. The man who trifles with religion; who while he acknowledges the truth, steels his heart against its dictates, and who, notwithstanding he is aware of the unspeakable importance of his soul's salvation, still neglects it; such a man as effectually rejects the Lord of life and glory, as though he were to draw up a document, subscribe it with his hand, and attest it with his seal, "The blood and intercession of the crucified Jesus, I neither have nor want!"

But what will become of the man, who in this manner, who in any manner, puts from himself the only means of eternal life? What will he do in the day when adversity brings him to the dust, and the loss of his fondest delights wrings his heart? What will he do when death stares him in the face, and the awful gulf of eternity spreads its immeasurable deeps to his view? What will he do in the last great day, when naked, undisguised, with all his guilt upon his head, he takes his stand at the tribunal of that very Saviour whom he now rejects? Be assured, "there is none other name under heaven given among men, whereby we must be saved," (Acts iv. 12,) than that of the crucified Jesus.

Finally; There is no Christian doctrine which is more calculated, than that of the Atonement, to inspire us with sentiments of gratitude and praise. Thanksgiving and praise are indeed due to God, for all his mercies; for life and strength, for food and raiment, for protection, comfort, and every blessing we enjoy. And I hope it is not in you, to look back upon that fatherly care which has watched over you from the dawn of existence to the present hour, and to be receiving, from day to day, such tender and countless instances of the liberality of your God, with out sentiments of gratitude, without songs of praise! But if we would be absorbed in deepest wonder and adoration at the foot of the throne; if we would excite our feelings to the glow of warmest gratitude; if we would raise the song of praise to its loudest strain, let us call to mind that display of surpassing love which was given upon the cross. This is the theme which awakens among the saints on earth, their purest, noblest joys: "Unto him," they say, "that loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to Him be glory and dominion for ever and ever." (Rev. i. 5, 6.) This is the subject which enkindles the raptures, while it confounds the research, of

the glorified spirits in heaven. "Worthy," say those countless myriads of the blessed, "worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and glory, and honour, and blessing." (Rev. v. 12.) May we at last take our part in these happy and exalted strains! Amen.

JUSTIFICATION BY FAITH.

THOUGH Christ hath done all things to make sin pardonable, and is ever ready to procure pardon for us, yet this is not sufficient in order to our actual pardon or justification, unless we believe in him, as propitiating, and as pleading his propitiation. For though he died to make sin pardonable, he only pleads for the actual justification of those who believe. The connexion of faith with justification ariseth from Christ's merit and God's promise. If Christ had not merited, God had never promised; and if God had never promised, justification had never followed upon faith. For let a man be supposed to believe with the highest degree of faith, and in the greatest sincerity, yet justification would never have followed thereupon, nor could have been expected with any certainty, except that God, for Christ's sake, had promised, that, upon such a duty performed, justification should follow. So that the indissoluble connexion between faith and justification is from God's institution, whereby he hath bound himself to give the benefit, upon the performance of the duty. Yet there is an aptitude in this duty to be made a condition, and to have this connexion; and such an aptitude as can be in no other duty. For no other duty can receive Christ as propitiating, and as pleading his propitiation, and the promise of God given for his sake. Receiving Christ and the gracious promise, in this manner, faith acknowledgeth man's guilt; and so the believer renounceth all righteousness in himself, and acknowledgeth God the Father, and Christ the Son the only Redeemer, and so gives God the greatest glory of justice, wisdom, mercy, and free grace: faith also virtually acknowledges itself to be a gift, and to be performed by the aid of the Spirit of God; and that as a duty, it cannot challenge any right to justification. Therefore God, in his infinite wisdom, thought good to pitch upon this, and make it the means, the only means, by which justification should be obtained.

Christ is the object of our faith: and he is so, not only in respect of his person, natures, acts, but also of his offices; for he is King, Priest, and Prophet, and faith receives him in all his offices. This act of faith presupposeth him received as King, or else this act is no duty, no obedience; and as a Prophet, or else this act could not be a belief of the truth, revealed and taught by him: yet the special object of justifying faith, is Christ as a Priest, atoning for sin, and making intercession for us. -Lawson's Theopolitica.

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THE SHARK, AND COLOSSAL RAY. To the Editor of the Wesleyan-Methodist Magazine. THE following particulars are confirmatory, rather than illustrative, of the interesting account of the Colossal Ray, or Skate, which appeared in your Number for December, 1824, and which has but just reached us in this distant part of the world. If they possess sufficient interest to deserve a place in your Magazine, they are at your service.

vessel. Indeed for two or three weeks, it was the principal employment of the junior passengers, to bait the hooks, and watch the movements of the sharks, and their beautiful little attendants the pilot fish.*

During the voyage to Madras, the place to which I was appointed by the Methodist Missionary Committee, in 1823; on entering the tropical regions, the passengers, more particularly the junior part, amused themselves by fishing for Sharks. As we approached the Line, several were caught, and among them a female of unusual dimensions. Having with difficulty hauled her up the stern of the ship, the tail, in which the strength of the fish resides, as is customary, was immediately cut off. The belly was next opened; and two recepta cles, similar to those in which the spawn of fish is generally contained, were taken out. They lay along-side each other, and were about thirty inches long, and from four to six inches in diameter. On opening one of these, the whole company were astonished at seeing a number of little, perfectly formed, living sharks: I cannot think there were less than five hundred in each receptacle. Although several of the passengers had been three, and some four times across the Atlantic, and among the ship's crew were several who had been from their youth constantly navigating these seas; I heard not of an individual on board, who had ever before seen a female shark thus dissected, or was aware that those animals are viviparous. A few of the little captives were carefully preserved in spirits.

After crossing the Line, the sharks became more abundant; we generally had three or four hooks baited, and frequently had as many of these voracious monsters following the

Remaining one day, with two or three other passengers, at the stern of the ship, after witnessing the capture of a shark, our attention was arrested by an unusual object, at a considerable distance; it appeared like a large black surface in the midst of the ocean, and resembled a small floating island. Two substances, like fins, and several smaller ones, of a similar description, could be distinctly seen at the edges of this huge mass. All the glasses in the vessel were in immediate re

who have had no opportunity of witnessing" the wonders of the deep," it may be proper to remark, that every shark is attended by one, or more, small fishes, to which the name Pilot is given, on account of its rendering similar services to the fish on which it attends, as a pilot does to a ship. Previously to the shark taking the bait, one or more of these his attendants,

For the information of persons

approaches the bait, narrowly inspects it neath it, and then returns to the shark by swimming round, above, and beto make its report. Some means of communication must exist between them and their gigantic protector; for the shark almost immediately on the return of the pilot fish, either advances to the bait, turns on his back, or side, and swallows the concealed hook; or little creatures are generally of a French else he swims away. These beautiful grey, or light blue colour, adorned with rings round them, a few shades darker in colour, and at small distances from each other, similar to the streaks round the legs of a Zebra. They are seen swimming near the shark, generally under his head; and if my information be correct, they are never monsters of the deep; who is consiseen but as the attendants of these dered as their protector, while they perform for him the offices of guide and inspector.