son by his own sacrifice, would impress all minds with the deepest reverence for the character of the lawgiver, and for the sacredness of the law. But another effect, deep and lasting in its character, would be produced upon the son who had transgressed the law. Every time that he looked upon his father, or remembered what he had suffered for his transgression, it would increase his love for him, increase his reverence for the law, and cause an abhorrence of his crime to arise in his soul. His feelings would be more kind towards his sire, more submissive to the law, and more averse to transgression. Now this is precisely the effect necessary to be produced, in order that pardon may be extended to transgressors, and yet just and righteous government be maintained. If civil law had some expedient by which, with the offer of pardon, some influence could be exerted upon the heart of the transgressor which would entirely change his character; an influence which would make him love the law he had transgressed, hate the crime he had committed, hate himself for committing it, and implant within him the spirit of an obedient and faithful subject--if such an effect could be produced by pardon, then pardon would be safe; because there would be some means, or some moral power, connected with it, that would, at the same time that the pardon was granted, change the moral disposition of the criminal from that of a rebellious to that of a faithful and affectionate subject. This expedient the civil law can never have. Such an expedient was that of Zeleucus, the self-sacrificed lawgiver and father. Such an expedient, in some respects, in the moral government of God, is the atoning sacrifice of Jesus Christ. 'He,' says the prophet, 'was bruised for our iniquities;' says the apostle, 'He bare our sins in his own body on the tree;' says himself, 'This is my body broken for you.' Now two effects would follow this exhibition of the self-sacrificing love of Christ. One in the heart of the believing sinner; every time he realized by faith that the Divine Saviour suffered the rebuke, the scorn, and the cross, as a sacrifice for his sins, he would regard the Saviour with greater love; and sin, which caused the suffering of his Divine Benefactor, he would regard in himself and others with greater abhorrence. Another effect which would result would be that all the holy beings in the universe, if they had knowledge of the self-sacrifice of God the Saviour, as an atonement to maintain the law and redeem sinners, would be inspired with greater reverence for the eternal law, and greater aversion to sin. Thus would the faith of Christ affect the moral disposition of believers, and of all holy beings throughout the universe; drawing the believer back to holiness and obedience, and adding a new motive to confirm holy beings in happy allegiance.