fice for sins, for ever sat down on the right hand of God," Heb. x. 12.

And not only the will of the Father, but the nature of the thing itself required this way of proceeding: for Jesus Christ by voluntary susception, undertaking to satisfy the law for us, as he was obliged to suffer what was necessary, in order to our redemption, so it was reasonable, after justice was satisfied, that the human nature should be freed from its infirmities, and the glory of his divine be so conspicuous, that every tongue should confess, that Jesus, who was despised on earth, is supreme Lord. The apostle sums up all together, in that triumphant challenge, Rom. viii. 33, 34; "Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea, rather, that is risen again; who is even at the right hand of God, who also maketh intercession for us."

(4.) The excellent benefits which God reconciled, bestows upon us, are the effects and evidences of the completeness of Christ's satisfaction; and these are pardon of sin, grace, and glory. The apostle tells us, that "the law made nothing perfect:" all its sacrifices and ceremonies could not expiate the guilt, nor cleanse the stain of sin, nor open heaven for us; which three are requisite to our perfection.— But "Christ, by one offering, hath perfected forever, them that are sanctified," Heb. x. 14. By him we obtain full justification, renovation and communion with God: therefore, his sacrifice, the meritorious cause of procuring them, must be perfect.

First; our justification is the effect of his death, for the obligation of the law is made void by it. God forgives our trespasses, blotting out the handwriting of ordinances that was against us; and took it out of the way, nailing it to his cross," Col. ii. 14. The terms are used, that are 'proper to the cancelling of a civil bond. The killing letter of the law is abolished by the blood of the cross; the nails and the spear have rent it in pieces, to signify that its condemning power is taken away.

Now the infinite virtue of his death in taking away the guilt of sin will more fully appear, if we consider, that it hath procured pardon for sins committed in all ages of the world. Without the intervention of a sacrifice, God would not pardon, and the most costly that were offered up by

sinners, were of no value to make compensation to justice; but the blood of Christ was the only propitiation for sins committed before his coming. The apostle tells us, he was not obliged to "offer himself often, as the high-priest entered into the holy place every year with the blood of others, but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself," Heb. ix. 25, 26. The direct sense of the words is, that the virtue of his sacrifice extended itself to all times; for otherwise in regard men have always needed propitiation, he must have suffered often since the creation of the world. And if . it be asked, how his death had a saving influence before he actually suffered, the answer is clear-we must consider the death of Christ, not as a natural, but moral cause; it is not as a medicine that heals, but as a ransom that frees a captive. Natural causes operate nothing before their real existence; but it is not necessary that moral causes should have an actual being; it is sufficient that they shall be, and that the person with whom they are effectual, accept the promise; as a captive is released upon assurance given that he will send his ransom, though it is not actually deposited. Thus the death of Christ was available to purchase pardon for believers before his coming; for he interposed as their Surety, and God, to whom all things are present, knew the accomplishment of it in the appointed time. He is therefore called the "Lamb slain from the foundation of the world," not only in respect of God's decree, but his efficacy. The salvation we derive from him, was ever in him. He appeared under the empire of Augustus, and died under Tiberius, but he was a Redeemer in all ages, otherwise the comparison were not just, that as by Adam all die, so by Christ all are made alive, 1 Cor. xv. 12.

It is true, under the Old Testament they had not a clear knowledge of him, yet they enjoyed the benefit of his unvalued sufferings; for the medium by which the benefits our Redeemer purchased are conveyed to men, is not the exact knowledge of what he did and suffered, but sincere faith in the promise of God. Now the divine revelation being the rule and measure of our faith, such a degree was sufficient to salvation, as answered the general discovery of grace. Believers depended upon God's goodness to pardon them in such a way as was honourable to his justice. They had some general knowledge that the Messiah should come, and

bring salvation. Abraham rejoiced to see the day of Christ; Moses valued the afflictions of Christ, more than the treasures of Egypt; and believers in general are described to be "waiters for the consolation of Israel." In short, the Jewish and Christian church are essentially one; they differ no more than the morning and evening star, which is the same, but is diversely called from its appearance before the sun-rising or after its setting: so our faith respects a Saviour that is past, theirs respected him as to come.

Besides, the saving virtue of his death as it reaches to all former, so to all succeeding ages. "He is the same, yesterday, to-day, and for ever," not only in respect of his person, but his office. The virtue of the legal sacrifices expired with the offering; upon a new sin they were repeated. Their imperfection is argued from their repetition. But the precious oblation of Christ hath an everlasting efficacy to obtain full pardon for believers. His blood is as powerful to propitiate God, as if it were this day shed upon the cross. He is able to save to perpetuity all that shall address to God by him; since he ever lives to make intercession. The pardon that he once purchased, shall ever be applied to contrite believers. The covenant that was sealed with his blood is eternal, and the mercies contained in it.

The perfection of his sacrifice is evident by its expiating universally the guilt of all transgressions. It is true, sins in their own nature are different; some have a crimson guilt attending them, and accordingly conscience should be affected; but the grace of the gospel makes no difference. The apostle tells us, that "the blood of Christ cleanseth from all sin ;" whatever the kinds, degrees, and circumstances are. As the deluge overflowed the highest mountains, as well as the least hills, so pardoning mercy covers sins of the first magnitude, as well as the smallest. Under the law, one sacrifice could expiate but one offence, though but against a carnal commandment; but this one washes away the guilt of all sins against the moral law. And in that dispensation no sacrifices were instituted for idolatry, adultery, murder, and other crimes, which were certainly punished with death; but under the gospel, sins, of what quality soever, if repented of, are pardoned. The apostle having reckoned up idolaters, adulterers, and many other notorious sinners that shall not inherit the kingdom of heaven, tells the Corinthians, that such were some of them; but they were sanctified, and jus‐

tified in the name of the Lord Jesus Christ, 1 Cor. vi. 11. It is true, those who sin against the Holy Ghost, are excepted from pardon; but the reason is, because the death of Christ was not appointed for the expiation of it; and there being no sacrifice, there is no satisfaction, and consequently no pardon, Heb. x. 26. The wisdom and justice of God requires this severity against them; for if "he that despised Moses' law died without mercy, of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite to the Spirit of grace?" Heb. x. 28, 29; that is, they renounce their Redeemer as if he were not the Son of God, and virtually consent to the cruel sentence passed against him, as if he had blasphemed when he declared himself to be so; and thereby out-sin his sufferings. How reasonable is it they should be for ever deprived of the benefits, who obstinately reject the means that purchased them!

Secondly; the death of Christ hath procured grace for men. We made a forfeiture of our original holiness, and were righteously deprived of it: and till divine justice was appeased, all influences of grace were suspended. Now the death of Christ opened heaven, and brought down the Spirit, who is the principle of renovation in us. The world lay in wickedness, as a carcass in the grave, insensible of its horror and corruption, 1 John v. 19. The holy Spirit hath inspired it with a new life, and by a marvellous change hath caused

purity to succeed pollution.

Thirdly; the receiving of believers into heaven is a convincing proof of the all-sufficiency of his sacrifice; for justice will not permit that glory and immortality, which are the privileges of the righteous, should be given to guilty and defiled creatures. Therefore our Saviour's first and greatest work was to remove the bar that excluded us from the place of felicity. It is more difficult to justify a sinner, than to glorify a saint. The goodness of God inclines him to bestow happiness on those who are not obnoxious to the law; but his justice was to be atoned by sufferings. Now what stronger argument can there be, that God is infinitely pleased with what his Son hath done and suffered for his people, than the taking of them into his presence to see his glory? The apostle sets down this order in the work of our redemption, that Christ "being made perfect" by sufferings; that is,

having consummated that part of his office which respected the expiation of sin; "he became the author of eternal salvation unto all them that obey him," Heb. v. 9.

To sum up all, it is observable, that the scripture attributes to the death of Christ, not only satisfaction, whereby we are redeemed from punishment; but such a redundant merit, as purchases for us adoption, and all the glorious prerogatives of the children of God. Upon these accounts his blood hath a double efficacy; as the blood of the covenant, it procured our peace, Heb. xiii. 20; as the blood of the testament, Luke xxii. 20, it conveys to us a title to heaven itself; according to that of St. Paul, "We have boldness to enter into the holiest by his blood," Heb. x. 19.

I will remove two slender prejudices against the doctrine. 1. That repentance and faith are required in order to the partaking of the precious benefits which Christ hath purchased, doth not lessen the merit of his death, and the completeness of the satisfaction made to God by it. For we must consider, there is a great difference between the payment of that which the law requires by the debtor, and the payment of that which was not in the original obligation by another in his stead. Upon the payment of the first, actual freedom immediately follows. If a debtor pays the sum he owes, or a criminal endures the punishment of the law, they are actually discharged, and never liable to be sued or suffer again; but when the sum that the law requires is not paid, but something else, by another, the release of the guilty is suspended upon those conditions, which he that freely makes satisfaction, and the governor who by favour accepts it, are pleased to appoint. Now it is thus in the transaction of our redemption. Christ laid down his life for us, and this was not the very thing in strict sense that the law required; for, according to the threatening, the soul that sins shall die; the delinquent in his own person was to suffer the penalty; and there was no necessity, natural or moral, that obliged God to admit of his satisfaction for our discharge, but in rigour of justice he might refuse it. If the law had expressed that the sinner or his surety should suffer, there had been no need of a "better covenant." But in this the grace of God so illustriously appears, that by his appointment the punishment of the guilty was transferred to the innocent, who voluntarily undertook for them. In this respect God truly pardons sin,