In the fame manner, Chrift dying for fin is engraven in fuch characters through the whole revealed will of God, that it is impoffible to take it away without overturning the whole fyftem. For this end Chrift came into the world; for this end he bore the name of Jesus, or the Saviour; and for this end he became the high priest of our profeffion, that he might, by one offering, for ever perfect them that are sanctified.

This then is the fcripture-view of Chrift as our propitiation, that our guilt is taken away, and we are reconciled to God through the facrifice which he hath offered without fpot or blemish. And notwithstanding all that has been thrown out against it by the pride of felf righteoufnefs, there is nothing that can be justly opposed to it on the part of unprejudiced reafon. God is merciful, but he is alfo juft. And as there is nothing more imfeparable from the idea of fin, and an accufing confcience, than merited punishment; fo there is nothing more effential to the idea of justice in God, than a difpofition to inflict it. This the fcripture every where declares; and the confcience of the guilty, who dreads his Maker's presence, ratifies the truth.

Now, if God fhews mercy to the finner, is it fo abhorrent from reafon, that this fhould be by a Mediator, if one can be found fit to ftep in between the parties, and "lay "his hand upon them both?" Is not this neceffary to manifeft the righteousness and severity of the law, as well as the tenderness and compaffion of the judge? Is not this precifely the reafon affigned for it in fcripture? Rom. iii. 25. "To declare his righteoufnefs for the remiffion of "fins that are paft, through the forbearance of God." It is trifling to fay, that there is nothing of the paffion of anger in God, that should need to be appeafed. Such expreffions are only figurative, but they convey their meaning very clearly. It is not anger or revenge, as they appear in our difordered frame, that accepts of an atonement. These furious paffions fly directly at the offending perfon, and reject all interceffion. But juftice, in calm and regular government, requires fatisfaction, that the malignity and demerit of the offence may be preferved, while mercy is

extended to the criminal. We ought to confider, that one great and general end of the defpenfations of Providence is, to illuftrate the glory of the true God in all his real perfections. This is beft done by a purchased pardon, by a wife and awful mixture of impartial juftice with unmerited mercy. How can you hear the word mercy fo often without perceiving this? It is not mercy at all, unless it is bestowed on thofe who have deferved to fuffer; and therefore why may not a voluntary furety be admitted to fuffer in their place? The truth is, fuch are the impreffions that are ufually made on the awakened confcience, of the infinite holinefs and purity, and the tremendous majefty of God, that nothing lefs will fatisfy it than a fufficient atonement, or a clear view how he may be " just, "and yet the juftifier of him that believeth on Jefus."

But, my brethren, it is one thing, to know, to profess, or even to support the truth; and another, but of unspeakably more moment, to feel, and to apply it. It is one thing, to have a rational conviction, from critical inquiry, that this is taught in the holy fcriptures; and another, to cleave to it with efteem and affection, as the gospel of our salvation, as the great foundation of our hope and peace. Therefore, in what remains of this branch of the subject, I would confider myself as fpeaking, not to the wrangling difputer, but to the convinced finner; not to the felfrighteous boafter, but to the broken in fpirit. The chief circumftances in the propitiation which Chrift hath made, to be taken notice of in this view, are thefe two: 1. Its abfolute neceffity. 2. Its perfect fufficiency.

1. Confider the absolute necessity of this atonement. There is no other way by which the finner can be reftored to the favor of God. Nothing can be clearer from the holy fcriptures. It is indeed the tacit inference that may be drawn from the whole. Why is this love and mercy of God celebrated in fuch exalted strains by the inspired writers, and felt with fo much gratitude by the redeemed, but that they were under condemnation, and must have perifhed, but for the help of this Saviour? Rom. "viii. 1. There is therefore now no condemnation to them which are in Christ Jefus, who walk not after the

"flefh, but after the Spirit." And the fame chapter, ver. 33. "Who fhall lay any thing to the charge of God's "elect? It is God that juftifieth." John iii. 16. "God "fo loved the world, that he gave his only begotten Son, "that whofoever believeth in him, fhould not perish, but "have everlasting life." As "without fhedding of blood "there is no remiffion," fowe have the fame infallible teftimony, Heb. x. 4. that" it is not poffible that the blood "of bulls and of goats fhould take away fins." Nay, that the thing might be put beyond all poffibility of doubt, see the declaration of Peter and John, Acts iv. 12. "Nei"ther is there falvation in any other: for there is none "other name under heaven given among men whereby "we must be faved." And what other fenfe can be put upon these words of our Saviour himfelf? John xiv. 6. Jefus faith unto him, I am the way, and the truth, and "the life: no man cometh unto the Father but by me." In vain then do we found our hopes upon any thing elfe: The holiness of the divine nature, the purity of the divine law, and the greatnefs of divine power, confpire in blasting every hope of the finner but what is centred in Chrift.

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2. Confider the perfect sufficiency of this atonement. It is fufficient to anfwer all the demands of law and juf tice. It is fufficient to vindicate the honor of the divine government, and to illuftrate the holinefs and juftice of God in the forgiveness of fin. It is fufficient to purchafe a full and complete remiffion to the greatest finner. Whoever reflects upon the infinite wifdom of God, must be fenfible that it is not without reason that fo much is faid on this fubject in fcripture; that fo much pains is taken to fet forth the glory and greatnefs of the Saviour of finners. The greatnefs of his perfon, and dignity of his character, are set before us in the moft ftriking light. He is "the eternal and only begotten Son of God; the bright"nefs of the Father's glory, and the exprefs image of his

perfon." And Phil. ii. 6. "Who being in the form "God, thought it not robbery to be equal with God." If. "ix. 6. For unto us a child is born, unto us a fon is given, and the government fhall be upon his fhoulder: "and his name fhall be called, Wonderful, Counsellor,

"The mighty God, The everlasting Father, the Prince of peace."

It is not easy indeed to enumerate the magnificent titles with which he is adorned in fcripture: The Alpha and Omega,-The first and the last,-The Prince of the kings of the earth, The King of kings, and Lord of lords,— The King of glory,-and The King of saints. What mighty works are fubfcribed to him in creation and providence! We are told, "He fhall reign till all enemies are "are brought under his feet." The propriety of his facrifice as the Son of man, and the purity of his facrifice as the Holy one of God, are taken notice of in fcripture; Heb. ii. 17. Wherefore in all things it behoved him "to be made like unto his brethren; that he might be a "merciful and faithful high-prieft, in things pertaining to "God, to make reconciliation for the fins of the people." Heb. ix. 13, 14. "For if the blood of bulls, and of goats, "and the afhes of an heifer fprinkling the unclean, fanc"tifieth to the purifying of the flesh; how much more "fhall the blood of Chrift, who through the eternal Spirit, "offered himself without fpot to God, purge your con"fcience from dead works to ferve the living God?" To this you may add the continued fulnefs that dwells in him; John i. 16. "And of his fulnefs have all we received, and grace for grace." Col. i. 19. "For it pleased

"the Father, that in him fhould all fulness dwell." What is this, my brethren, but to encourage and embolden finners to put their trust in him, and to carry home with power this truth, which I fhall give you in the words of the Holy Ghoft? Heb. vii. 25. "Wherefore he is able "alfo to fave them to the uttermoft, that come unto God "by him, feeing he ever liveth to make interceffion for "them."

II. I proceed now to the fecond thing propofed, which was, to confider the extent of this propitiation, founded on the laft claufe of the text: "And not for ours only, "but alfo for the fins of the whole world." In general, when we remember that this epiftle was written chiefly to the converts of the circumcifion, it may convince us, that in all probability this expreffion was intended against the

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great and national prejudice of the Jews, of which we see very frequent notice taken in the New Teftament. As they had the oracles of God committed to them, as for the wife purposes of his providence he had feparated them from other nations, and the Meffiah was to defcend from them according to the flesh, they apprehended that all the blessings of his reign were to be confined to themselves: therefore they are often given to understand, that the purpose of mercy was far more extenfive, and that Chrift came with a view to fulfil that promife made to the father of the faithful, Gen. xxii. 18. "In thy feed fhall all the na"tions of the earth be bleffed; because thou haft obeyed my voice." The expreffion in the text then undoubtedimplies, that redemption through the blood of Chrift was to be preached to finners of the Gentiles; that as he had been the Saviour of all ages by the efficacy of that facrifice which he was to offer in the fulness of time, so that the virtue of it was not to be confined to the houfe of Ifrael, but to belong to finners of every nation under heaven.

I am fenfible, my brethren, that very great controverfies have been raifed in another view, as to the extent of Christ's death, and the import of this and other fuch general expreffions in the holy fcriptures. In this, as in most other debates, matters have been carried a far greater length than the intereft of truth and piety requires; and, as is alfo ufual, they have arifen from an improper and unfkilful mixture of what belongs to the fecret counfels of the Moft High with his revealed will, which is the invariable rule of our duty. Without entering, therefore, into thefe debates, which are unfuitable to our prefent employment, or rather giving my judgment, that they are for the most part unneceflary, unprofitable, or hurtful, I fhall Jay down three propofitions on this fubject, which I think can hardly be called in question, and which are a fufficient foundation for our faith and practice.

1. The obedience and death of Chrift is of value sufficient to expiate the guilt of all the fins of every individual that ever lived or ever fhall live on earth. This cannot be denied, fince the fubjects to be redeemed are finite, the