tion, we are forgiven on account of the price of redemption previously paid. How then can we be truly said to be forgiven: a word which implies the exercise of grace? and especially how can we be said to be forgiven according to the riches of grace? This is at least a seeming inconsistence. If our forgiveness be purchased, and the price of it be already paid, it seems to be a matter of debt, and not of grace. This difficulty hath occasioned some to reject the doctrine of Christ's redemption, satisfaction, or atonement.— Others, who have not been driven to that extremity by this difficulty, yet have been exceedingly perplexed and embarrassed. Of these last, I freely confess myself to have been one. Having from my youth devoted myself to the study of theoretic and practical theology, this has to me been one of the GORDIAN KNOTS in that science. How far what shall now be offered towards a solution, ought to afford satisfaction, is submitted to the judgment of my candid auditors.

Our text naturally suggests these three enquiries: Are sinners forgiven through the redemption or atonement of Jesus Christ only ?What is the reason or ground of this mode of forgiveness?-Is this mode of forgiveness consistent with grace, or according to the riches of grace?-Let us consider these in their order.

I. Are we forgiven through the redemption or atonement of Jesus Christ only? I say, redemption or atonement, because, in my view, they mutually imply each other. That we are forgiven through the atonement of Christ-and can be forgiven in no other way, the scriptures very clearly teach. For evidence as to the first of these particulars, 1 appeal to the following passages of scripture, which are indeed but a few of the many which exhibit the same truth. First, our

text itself: "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Rom. iii. 24. "Being justified freely by his grace, through the redemption that is in Jesus Christ." Acts xx. 28. "To feed the church of God, which he hath purchased with his own blood.” Heb. ix. 12. "By his own blood he entered in once into the holy place, having obtained eternal redemption for us." 1 Pet. i. 18. « Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot." Ibid chap. ii. 24. "Who his ownself bare our sins, in his own body on the tree, that we being dead to sin should live unto righteousness: by whose stripes ye were healed." Isa. liii. 4, 5, 6. “He hath borne our griefs, and carried our sorrows-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. The Lord hath laid on him the iniquity of us all." Ibid v. 10, 11, 12. "Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed-He shall bear their iniquities-And he bare the sins of many."

The scriptures also teach the absolute necessity of the atonement of Christ, and that we can obtain forgiveness and salvation through that only. The sacrifices appointed to be made by the ancient Israelites, seem evidently to paint to Christ; and to show the necessity of the vicarious sacrifice of him, who is therefore said to be "our passover sacrificed for us;" and to have given himself for us, an offering and a sacrifice to God, for a sweet smelling savour;" and "now once in the end of the world, to have appeared, to put

away 'sin, by the sacrifice of himself."

1 Cor. v. 7. Eph. v. 2. Heb. ix. 26. As the ancient Israelites could obtain pardon in no other way than by those sacrifices; this teaches us that we can obtain it only by the sacrifice of Christ..

The positive declarations of the New Testament teach the same truth still more directly; as Luke xxiv. 25, 26. "O fools, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory?" verse 46. "Thus it behoved Christ to suffer, and to rise from the dead the third day.” Rom. iii. 25, 26, "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness-that he might be just, and the justifier of him which believeth in Jesus." It seems that God could not have been just in justifying the believer, had not Christ been made a propitiation. John iii. 14, 15. "As Moses lifted up the serpent in the wilderness, so must the son of man be lifted up." Heb. ix. 22. "Without shedding of blood is no remission." I Cor. iii. 1. "Other foundation can no man lay, than that is laid, which is Jesus Christ." Acts iv. 12. "Neither is there salvation in any other for there is no other name, under heaven, given among men, whereby we must be saved."

The necessity of the death and atonement of Christ sufficiently appears by the bare event of his death.If his death were not necessary, he died in vain. But we cannot suppose that either he or his father would have consented to his death, had it not been absolutely necessary. Even a man of common wisdom and goodness, would not consent either to his own death or that of his son, but in a case of necessity, and in order to some important and valuable end. Much less can

we suppose, that either Christ Jesus the Son would have consented to his own death, or that the infinitely wise and good father would have consented to the death of his only begotten and dearly beloved Son, in whom his soul was well pleased, and who was full of grace and truth, the brightness of his own glory, and the express image of his person, the chiefest among ten thousand, and altogether lovely, if there had not been the most urgent necessity. Esspecially as this most excellent Son so earnestly prayed to the Father, to except him from death; Matt. xx. 39. "O my Father, if it be possible, let this cup pass from me! Nevertheless, not as I will, but as thou wilt." The Son himself hath told us, John xi. 42. "That the father heareth him always" and therefore we may be sure, that if the condition of his pathetic petition had taken place; if it had been possible, that the designs of God in the sal vation of sinners should be accomplished, without the death of Christ; Christ's prayer, in this instance, would have been answered, and he would have been exempted from death. And since he was not exempted, we have clear evidence, that his death was a matter of absolute necessity.

The necessity of the atonement of Christ, is clearly taught also by the apostle, Gal. ii. 21. “If righteousness come by the law, then Christ is dead in vain." It is to no purpose to pretend that the law, in this pas sage, means the ceremonial law; because he tells us, chap. iii. 21. "That if there had been a law given, which could have given life, verily righteousness should have been by the law." But the moral law was a law which had been given; and since no law which had been given could give life, it follows, that forgiveness and life sould not be by the moral law, any more than

by the ceremonial, and that if they could, Christ is dead in vain.

II. Our next inquiry is, what is the reason or ground of this mode of forgiveness? or why is an atonement necessary in order to the pardon of the sinner? I answer, it is necessary on the same ground, and for the same reasons, as punishment would have been nesessary, if there had been no atonement made. The ground of both is the same. The question then comes to this: why would it have been necessary, if no atonement had been made, that punishment should be inflicted on the transgressors of the divine law? This, I suppose, would have been necessary, to maintain the authority of the divine law. If that be not maintained, but the law fall into contempt, the contempt will fall equally on the legislator himself; his authority will be despised and his government weakened. And as the contempt shall increase, which may be expected to increase, in proportion to the neglect of executing the law; the divine government will approach nearer and nearer to a dissolution, till at length it will be totally annihilated.

But when moral creatures are brought into exist ence, there must be a moral government. It cannot be reconciled with the wisdom and goodness of God, to make intelligent creatures and leave them at random, without moral law and government. This is the dictate of reason from the nature of things. Besides the nature of things, we have in the present instance fact, to assist our reasoning. God hath in fact given a moral law and established a moral government over his intelligent creatures. So that we have clear proof, that infinite wisdom and goodness judged it to be necessary, to put intelligent creatures under moral law and government. But in order to a moral law, there must be a penalty; otherwise it would be mere advice