only in words, but embodied in a solemn religious observance on the eve of their most sacred season. By this act the Jews declare that an atonement by blood is absolutely necessary. The law of Moses makes the same declaration, by the appointment of all the rites for the Day of Atonement. Is it, then, likely that the God of Israel would leave his people without that which their hearts desire, and his law declares to be necessary for salvation? Judaism says, Yes. It affirms, by an act repeated every year, that sacrifice is necessary, and yet confesses, in its solemn prayers, that they have none. It asserts, therefore, that God has left them without that which is indispensable to procure forgiveness. Christianity presents a more merciful view of the Divine character. It does, indeed, acknowledge the necessity of atonement, but it presents a victim and a high-priest, whose one offering is sufficient for the sins of the whole world. It says, that God has left neither his own people nor the Gentiles without the means of forgiveness, but sent his righteous servant, the Messiah, to bear our sins in his own body upon the tree. The Priest after the order of Melchisedek needed no atonement to take away his own sins first, for he had none. Born in a miraculous manner, by the power of God, his humanity inherited nothing of the guilt of Adam, and as the Lord our Righteousness, he could contract no taint of sin. He is, therefore, every way qualified to make an atonement for us all. Our Christian hope, therefore, is not in a cock, the sacrifice of which God never commanded, but in that great atonement which He appointed. Our faith, our hope, our trust, are all built upon God’s promise, and cannot be better expressed than in his most holy words:— והוא מחולל מפשעינו מדכא מעונותינו מוסר שלומנו עליו ובחברתו נרפא לנו ׃ “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.”