them, he had no authority to send the gospel to the Gentiles, till after he rose from the dead, when, as the reward of his obedience to death, he received such additional authority, as extended his mission and ministrations to the whole world: on the ground of which he commissioned his Apostles, to go into all the world, and preach the gospel to every creature. Hence it is that it is said, he hath broken down the middle wall of partition, reconciled Jews and Gentiles in one body, and to have made peace between them, by his cross, to have brought the Gentiles nigh by his blood, and to have abolished the hand writing of ordinances which was against them; namely, because, as the reward of his obedience to death, he has received a commission which embraces the whole world, and is appointed to minister all the blessings of grace and salvation to the whole human race. As covenants in ancient times were confirmed by blood, and God's covenant with Israel was confirmed with the blood of their sacrifices, so the gospel which is spoken of as a covenant, because in it God hath promised his mercy and favor to the penitent and obedient, was confirmed by the death of Christ. Hence his blood is called the blood of the New Testament, and the blood of the everlasting covenant. In reference to this it is called the blood of sprinkling, and is said to speak better things than Abel: because under the law the covenant was confirmed by the sprinkling of blood, and whatever the covenant expresses, the blood which confirms it is, by a figure of speech, said to express. Thus Jesus

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had a great object before him in submitting to death, › an important design to carry into effect, to attain to the high honor, of becoming a universal blessing to the world, by receiving as the reward of his obedi- › ence, a commission and authority to extend the gospel to the Gentiles, and as he died to confirm its blessings to mankind hence it is said that for the joy that was set before him he endured the cross, de-.. spised the shame, and is set down on the right hand of God. (Heb. xii. 2.)

In reference to mankind, the sufferings and death of Christ, like the whole of his life and ministry, lead to one point, and are in subserviance to one grand design, their salvation. He came to seek and to save that which was lost, God sent him into the world, not to condemn the world, but that the world through him might be saved. His public ministry had for its object the salvation of his hearers. The gospel which he made known is called the word of salvation. Influenced by the same motives as had guided him, and with the same end as he had pursued, throughout his life and ministry, he patiently submitted to his painful and ignominious death.~ His Apostles, commissioned by him, carried forward the same design after his ascension. They called sinners to repentance, they held forth the word of life, they preached the forgiveness of sins, they testified the resurrection of Jesus, and in connexion with it the resurrection of all the dead, they publish, ed the same doctrine as he had done before them, their whole ministry had the same object as his, the

salvation of men. As Christ in dying had this important object in view, and his death so eminently subserves it, he is said to have died for them, to have died for their sins, and they are said to have redemp tion through his blood. Yet it is by the knowledge of his gospel, and its influenceripon their hearts, they are actually saved; but it was by his obedience to death he confirmed that knowledge to them, and as the reward of that obedience he received authority to communicate it to the Gentiles, with all the bless-, ings accompanying it. Hence it is true that he died for our salvation.

With respect to the church of God, many impor. tants ends are effected by his death. By confirming the new dispensation, and establishing its ministration, he has redeemed, or delivered back, the church from under the law, or dispensation of Moses, with all its curses and fully introduced them to the superior light, liberty, and privileges of the gospel. Hence it is said, When the fulness of the time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. (Gal. iv. 4, 5.) By confirming the gospel with all its influences, especially to the Gentiles, who before were without strength, he hath afforded them all the information, motives, divine assistance, and strength necessary for them to become a holy people. Hence it is said, He gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works: (Tit, ii. 14.) and, that,

he loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. (Eph. v. 25, 26, 27.) All this he does by the influence and operation of the gospel upon those who be lieve; but he is said to have given himself for the church that he might do it, because he gave himself to confirm tlie gospel to them, by which it is effected.

Is it no

ratified,

Thus it appears that we derive many and great blessings from the death of Christ, and an important design, to effect which he died, is discoverable, independent of the notion of his making satisfaction for sins. It is irreverent, and discovers great inattention to the scriptures for men to say, that if Christ did not die to make atonement to divine justice for our sins, we derive no benefit from his death. Is the gospel, with all its blessings no benefit? benefit to have the doctrine of immortality and made plain to the meanest capacity? Is it no benefit to have the strongest confirmation of all the divine promises? Is it no benefit to have salvation brought to us, and all the means of enjoying it placed before us? Is it no benefit to have all the meaus of becoming holy and happy? If these be benefits, and surely they are of great value, it follows that we derive many great benefits from the death of Christ. Is nothing to be thought a benefit but our having him to be righteous in our place and stead, and his righteQusness transferred to us? Will nothing satisfy us

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but an impunity in sin? Alas! were the benefits so * much contended for, by our opponents real, they would do us no good. Whilst it continues true that there is no peace to the wicked, it matters not whose righteousness we imagine is imputed to us, it can never give us solid peace and if we be made truly righteous in our own persons the imputation of the righteousness of another will be superfluous. Instead of amusing ourselves about imaginary benefits of the death of Christ, which the scriptures know nothing of, we ought to avail ourselves of the solid advanta3ges afforded us through his death and labour to attain that purity and holiness of heart and life, that devotedness to God and usefulness to men, to which the gospel, confirmed to us by his death, is calculated to lead us. No further than we become like Christ, in our views and motives, temper and conduct, can his death savingly benefit us.