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of Christ being considered as a sacrifice for sin, in the same manner as the Author of the

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Appeal" has done. He asserts that "the death of Christ is styled a sacrifice, not because it was truly and properly such in the Jewish sense of sacrifices; but because it was a distinguished expression of his regard to God. Hence also other moral virtues, such as praise, and thanksgiving, doing good, and communicating, are called by that name. In short," says he, " as the New Testament sacrifices are all spiritual and moral ones, that of Christ must be so too." page 42. "Where he is exhibited under Mosaic and Levitical images, such as propitiation, and the like, it is plain that the writers use the figurative style;" page 43. "From all which," (speaking of some preceding arguments, he says,) "it is evident, that Christ being called our propitiation is only in the allusive way, and that he could in no other sense be an atonement, than that of declaring God's gracious purpose of passing over the sins of men, on the condition of their future repentance. Not that what he did and suffered procured that mercy, but were only declarative of it;" page 48.

When Mr. Graham tells us what was the nature of real propitiatory sacrifices, he gives

this description of them. "Propitiatory sacrifices I consider as public certifications, that the offerers were either desirous of being restored, or actually were restored to the privileges of citizens; not by virtue of the sacrifice which they offered, but of the penitent disposition accompanying that sacrifice." Ib. "So Christ," says he, "is our propitiation, declaring us in a state of favour with God; not in virtue of what he suffered, but on condition only of our renewed obedience." Ib. Are not these two accounts of the matter manifestly inconsistent? If the proper idea of real propitiatory sacrifices be that of public certificates, or declarations of God's favour to the penitent; and if Christ is our propitiation precisely in the same sense, as is here asserted; then it plainly follows, that he is not called so figuratively, but that his death was as real a sacrifice as the Jewish propitiatory sacrifices were.

6. The immoral tendency of the doctrine of atonement, and the practical advantages of Socinianism, are favourite topics with Mr. Graham; he enlarges upon them frequently in his Letters. I shall, therefore, make one remark on this head, before I conclude these reflections. Our Author observes, that "the

best and surest criterion of religious principles is their moral influence; this is our Saviour's own rule, "By their fruits shall ye know them;" the fruits which they have a tendency and fitness to produce;" page 63, 64. "Now, Sir," (adds he, addressing himself to his friend,) "I appeal to you, whether principles, that in any degree relax the obligation of the moral law, are principles which a wise man would espouse, or an honest man defend?" Ib. Whether our Author's doctrine has not some tendency to relax the obligation of the moral law, I leave the reader to judge, when he has considered the following sentence respecting moral obligation. "To say that every, the least error in moral life deserves eternal torments, is a hard saying, and who can bear it?" page 19. How different is the language of Scripture on this head! "The wages of sin

is death." Romans vi. 23. Death, eternal death, as the context plainly intimates, and various other passages declare,* is the wages,

* As Galatians iii. 10. "Cursed is every one that continueth not in all things which are written in the book of the law to do them." James ii. 10. "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."

the due desert and reward of sin, of sin indefinitely, of every transgression of the moral law.

May this awful truth be written upon our hearts, that we may apprehend rightly the "exceeding sinfulness of sin," as the Apostle speaks, and be led by this knowledge to embrace the salvation which is by Jesus Christ!

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