who have believed and trusted in Christ, have redemp tion."

The redemption purchased by Christ, though offer. ed without distinction to all who hear the gospel, is actually bestowed only on those, who repent of their sins and believe in the Saviour. "The redeemer comes to those who turn from ungodliness." It is sin which has brought us under condemnation-It is by repentance of sin that we obtain redemption. The benefits of the gospel are free, but not indiscriminate. They are designed for as many as will receive them on the terms proposed; but not for all promiscuously, whether they comply with the terms or not.

The idea which some fondly entertain, that redemption is absolutely universal, and in fact comprehends all men, is without scriptural foundation. There are indeed some expressions which import universality. Christ is said "to have given himself a ransom for all, and to be made a propitiation for the sins of the whole world." But such expressions must always be understood in a sense consistent with the terms stated in the

gospel. The price paid for our redemption is sufficient for all. It is designed for the benefit of sinners in all nations and ages. It is not, like the legal expiations, of limited efficacy and temporary use. The offer of salvation is made to sinners of all characters, and all who believe will be made partakers of it. The rightcousness of God through the faith of Christ, is unto all them who believe, and there is no difference." In these respects Christ died for all, and gave himself a ransom for all. But the benefits of redemption will be actually bestowed only on those who are penitent, faithful and holy-not on all indiscriminately, whether penitent or impenitent; whether believing or unbelieving. The gospel expressly assures us, that without repentance, faith and holiness, there is no salvation--that Christ came to save us from our sins, to deliver us from this evil world, and to redeem us from our vain con

versation-that he bore our sins on the cross, that we, being dead to sin, should live unto righteousness. If expecting to be justified by Christ, we are still found sinners, and emboldened to continue such, we treat, as the minister of sin, that Saviour who came to call us to repentance, and to purify to himself a people zealous of good works.

II. We are to consider the nature of this redemp tion.

There is a twofold redemption mentioned in the writings of this Apostle; the redemption of the soul from the guilt of sin by pardon, and the redemption of the body from the power of the grave by the resurrec tion. It is the former of these, which is intended in the text; for so it is explained: We have redemption, the forgiveness of sins. The latter is intended verse 14, where the Apostle speaks of the Spirit, as "the earnest of our inheritance, until the redemption of the purchased possession ;" and Romans 8th chapter, where the creature is said to "wait for the adoption even the redemption of the body." But these two privileges are connected. The remission of sin, which is the release from our obligation to punishment, is accompanied with a title to eternal life. "Whom God justifies, them he also glorifies."

The divine law condemns those, who continue not in all things written therein to do them. As we have all sinned, so, considered in relation to the law only, we are all under condemnation. Forgiveness frees us from this condemnation, and places us in a state of favor with God. It is expressed in scripture by a varicty of phrases; such as the blotting out of our iniquities -the forgiveness of our debts- making us acceptedadmitting us to peace with God-justifying us from our sins, and unto life-imputing righteousness, and not imputing_sin.-These phrases all import the same thing: Our deliverance from that state of guilt, in which we stood exposed to suffer the demerit of our

sins; and our gracious acceptance to a state of peace with God, as if we had not offended.

The terms of this forgiveness are called repentance, faith, regeneration and conversion, or turning to God; all which express the same thing in different points of view, even a change of soul from the habitual love of sin to the love and service of God. Whenever the

sinner, convinced of his sins, renounces them with godly sorrow and in hearty purpose, committing himself to the mercy of God in Christ with resolutions of future obedience, he is discharged from guilt, and entitled to eternal life. Where this change is real, there will be fruits meet for repentance. From these fruits arises a comfortable evidence of the sincerity of the heart, and a good hope of the heavenly inheritance.

III. The next thing here observable is, the way and manner, in which believers become partakers of this privilege. Through the blood of Christ.

The Apostles, and especially St. Paul, in their preaching and writings, dwell much on the death of Christ, as the ground of our hope. Christ crucified was their favorite theme.

The infinite mercy of God inclines him to forgive sinners; but his wisdom saw fit to grant them forgiveness in such a way as should clearly display his rightcousness, as well as his mercy. The punishment of our iniquities he therefore laid on his own Son, who voluntarily gave himself for us, an offering and a sacrifice to God for a sweet smelling savour.

The Apostle takes notice, that Jesus Christ, through whose blood we obtain forgiveness, is the Beloved. On this circumstance greatly depends the value of his sacrifice." He hath made us accepted in the beloved, in whom we have redemption through his blood.-God hath made him to be sin for us, who knew no sin.-He hath not spared his own Son, but delivered him up for us-Christ was manifested to bear our sins, and in him

was no sin God sent his only begotten Son into the world, that we might live through him.

This character of Christ shews the excellence of his sacrifice. "He through the eternal Spirit offered himself without spot to God. Such an high priest became us, who is holy, harmless, undefiled, separate from sin ners, and made higher than the heavens; who needed not, as the ancient priests, to offer sacrifice, first for his own sins, and then for the people's; for this he did once, when he offered up himself." Our redemption is ascribed to the sufferings of Christ, especially to his last sufferings to his blood-to his death on the cross. But his obedience, his holy life was necessary to our redemption, as without it there could have been no atoning virtue in his death.

The character of Christ, as the beloved, displays the grace of God in giving him for us. From hence the Apostle infers the greatness of God's compassion for a guilty world, and his readiness to grant all blessings to believers." He who spared not his own Son, but de livered him up for us all, How shall he not with him also freely give us all things?"

IV. We may observe the fountain from which our redemption flows; the riches of God's grace.

Sin deserves punishment, and the remission of de served punishment is mere grace. Pardon merited, is a contradiction. Every blessing bestowed on sinners is by grace: But the blessing of forgiveness is according to the riches, the exceeding, the unsearchable riches of grace.

If it be grace in Almighty God to bestow on sinners the smallest favor, what abundant grace must it be to forgive all our innumerable transgressions-to forgive. them wholly and finally-not only to exempt us from punishment, but make us accepted, as if we had not offended to own us as his children-to admit us to communion with himself-to grant us the constant presence of his good Spirit-and vouchsafe to us eternal

life! The richness and variety of the blessings shew that they flow from a full and liberal fountain.

God's grace appears richer still, when we consider our own unworthiness. We are not worthy of the least of all the mercies, which God has shewed us; much less of this the greatest of all. A sense of guilt filled the Apostle with admiring thoughts of God's grace in his salvation. "I was the chief of sinners; but I obtained mercy and the grace of our Lord was exceed. ing abundant."

The grace of God is still more wonderful in the way and manner of its dispensation. "We have redemp tion through Christ's blood, according to the riches of God's grace. He has commended his love toward us, in that while we were sinners Christ died for us."

V. Our text teaches us, that in this dispensation of mercy, God has abounded to us, in all wisdom and pru

dence.

"Manifold are God's works; in wisdom he has made them all." But the most glorious display of his wisdom is in the work of our redemption.

Here the perfections of God appear in the brightest lustre and most beautiful harmony.

He has manifested the exceeding riches of his mercy in giving his own Son to redeem a guilty race-his infinite purity, and immutable justice, in requiring such a grand and awful sacrifice in order to the remission of human guilt-the perfect rectitude of his law in forgiving our transgressions only through the obedience and sufferings of his Son-his inviolable faithfulness and truth in executing the threatening of death on him who consented to bear our iniquitics. Here we see the mercy, justice, holiness and truth of God, all united and operating in concert; so that, as the Psalmist says, mercy and truth are met together, righteousness and peace have kissed each other. Truth springs from the earth and righteousness looks down from heaven : The Lord gives grace and glory; his salvation is nigh VOL. III.

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