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The expiatory sacrifice of the Lord Jesus, when "through the Eternal Spirit he offered himself without spot to God” is a subject whose investigation is destined to engross the interest and tax the talent of the church extensively before her millennium. This is the great centre of that remedial system which God is carrying forward over the moral ruins of our world. “Christ crucified" has been, and ever will be to the end of time the power of God and the wisdom of God to every one that believeth. Contemplating the atonement in that celestial prominence in which the oracles of God have placed it, it seems amaz. ing that the inind of the church should so frequently be diverted from it to subjects merely speculative, or to themes of “doubtful disputation.” It is matter of deep regret that the time and thought, the patience and labor, the intellectual acumen and strength which in ages past have been employed on trifles or worse than wasted, had not been concentrated on those wonders of the crucifixion which "angels desire to look into.” It is not less a mitter of painful surprise and regret that many of the modern in

vestigations respecting the atonement have been conducted with the purpose of limiting its nature and of degrading it to the littleness of a mere commercial transaction. The doctrine which confines the sacrifice of Christ in all its relations to the literal payment of the debt of the elect is, we humbly conceive, highly anti-scriptural and insulting to the Son of God. The influence of this dogma is to embarrass the ministry in the proclamation of mercy-to rob the scheme of redemption of that "glory that excelleth,” and to cripple that expansive benevolence which aims at the salvation of the world because it believes that through the blood of Christ's propitiation "the world might be saved." Strange that such a doctrine should be identified, in the minds of some, with the essence of all orthodoxy. But this illusion will not continue long. God, in training the intellect of his church to those views of truth befitting her era of coming glory, will teach it to break over the inclosures which man's wisdom has reared round the atonement, and to contemplate that doctrine in the light of revelation alone, unclouded by human theory. The Church must and will be brought back to primitive conceptions on this great subject. No one who has carefully studied the doctrinal parts of the New Testament, can fail to be convinced that the unparalleled success of the gospel in the first age of Christianity, was greatly owing to the enlarged and exalted views which the apostles entertained of the sacrifice of Christ, as "a propitiation for the sins of the whole world." They felt that they had a remedy to propose for human acceptance amply adequate to the ruins of the apostacy. They saw in the blood of the cross a balm for the healing of all the nations. This in their minds constituted the great master-thought respecting the atonement. This created that mighty impulse which bore the great apostle of the Gentiles along

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