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First, the doctrine of forgiveness of sin conquered his very murderers; they could not withstand the grace; those bloody ones that would kill him, whatever it cost them, could stand no longer but received his doctrine, fell into his bosom, and obtained the salvation which is in Christ Jesus—'They shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born' (Zech 12:10). Now was this scripture eminently fulfilled, when the kindness of a crucified Christ broke to pieces the hearts of them that had before been his betrayers and murderers. Now, there was a great mourning in Jerusalem, wailing and lamentation mixed with joy and rejoicing.

Second. Though Paul was mad, exceeding mad against Jesus Christ of Nazareth; yea, though he was his avowed enemy, seeking to put out his name from under heaven, yet the voice from heaven, 'I am Jesus,' &c., 'I am the Saviour,' how did it conquer him, make him throw down his arms, fall down at his feet, and accept of the forgiveness of sins freely by grace, through redemption by faith in his blood!

Third. They at Samaria (though before Philip preached to them) worshipped and admired the devil in Magus, yet when they believed Philip's preaching of Christ unto them and forgiveness of sins through faith in his name, great joy was amongst them, and they were baptized, both men and woman (Acts 8). 'He preached,' saith the text, 'the things concerning the kingdom of God, and the name of Jesus Christ'—that is, all the blessings of life, through the name of Jesus Christ; for he is the Mediator, and without his blood come no spiritual blessings to men.

Fourth. How was the sturdy jailer overcome by a promise of forgiveness of sins by faith in Jesus Christ! It stopped his hand of self-murder. It eased him of the gnawings of a guilty conscience and fears of hell-fire and filled his soul with rejoicing in God (Acts 16:30-34).

Fifth. How were those that used curious arts, that were next to, if not witches indeed; I say, how were they prevailed upon and overcome by the word of God, which is the gospel of good tidings, through faith in the blood of Christ! (Acts 19:17,18).

Sixth. How were the Ephesians, who were sometimes far from God; how I say, were they made nigh by the blood of Christ! (Eph 2:13).

Seventh. The Colossians, though sometimes dead in their sins, yet how were they quickened by God, through the forgiveness of all their trespasses; and they had that through his blood! (Col 1:14, 2:13).

What shall I say? No man could as yet stand before and not fall under the revelation of the forgiveness of sins through a crucified Christ, as hanged, dying, as accursed for sinners; he draws all men unto him, men of all sorts, of all degrees.

Shall I add how men have broken through the pricks of Jesus when he hath been discovered to them? Neither lions, nor fires, nor sword, nor famine, nor nakedness, nor peril, 'neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord' (Rom 8:35-39).

FIFTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners and obtained eternal redemption for them, is evident, by the peace and holiness that by that doctrine possesseth men's souls; the souls of men awakened, and that continue so. By awakened men, I mean such as, through the revelation of their sin and misery, groan under the want of Jesus to save them, and that continue sensible that they needs must perish if his benefits be not bestowed upon them; for otherwise the gospel ministereth neither peace nor holiness to any of the souls of the sons of men; that is to say, not saving peace and holiness. The gospel of grace and salvation is, above all doctrines, the most dangerous, if in word only it is received by graceless men; if it is not attended with a revelation of men's need of a Saviour; if it is not accompanied in the soul by the power of the Holy Ghost. For such men as have only the notions of it are of all men liable to the greatest sins because there wanteth in their notions the power of love, which alone can constrain them to love Jesus Christ. This is the reason for these scriptures: They turn the grace of God into wantonness. 'They turn the grace of our God into lasciviousness' (Jude 4).

For some, when they hear of the riches of grace through Christ, that hearing not being attended with the faith and love which is in Christ Jesus, those men receive the notions of this sound doctrine only to cloak their wickedness and to harden themselves in their villainies.

Others, when they hear, being leavened before with the leaven of some other doctrine, some doctrine of the righteousness of the world, or doctrine of devils, forthwith make head against and speak evil of the blessed doctrine. Because some that profess it are not cleansed from their filthiness of flesh and spirit and do not perfect holiness in the fear of God, therefore others conclude that all that profess it are such and that the doctrine itself tendeth to encourage, or at least to tolerate, licentiousness, as they imagined and affirmed of Paul that he should say, 'Let us do evil, that good may come' (Rom 3:8).

The ground of that wicked conclusion of theirs was because he, by the allowance of God, affirmed that, as sin had reigned unto death, so grace reigned unto life in the way of righteousness by Jesus Christ our Lord. Nay, then, says the adversary, we may be as unholy as we will, and that by the doctrine you preach; for if where sin abounds grace abounds more, the consequence of a wicked life is but the heightening, advancing and magnifying of grace. But what saith the apostle? My conclusions are true that grace doth reign above sin, but to say, 'Let us, therefore, sin,' that man's damnation is just because such a one abuseth and maketh the most devilish use of the blessedest doctrine that ever was heard of in the world amongst men. Besides, it is evident that such know not the power thereof, nor have felt or savored its blessedness; for where this gospel cometh in truth, it naturally produceth peace and holiness.

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1. By the Spirit of God, we are quickened and raised from a state of sin, but we could not be were it not for an atonement made for us first, by the blood of Christ our Saviour. This is true, for they that are quickened by the Holy Ghost are quickened by it through the word of the gospel, which offered justification to sinners through faith in his blood; yea, we are said to be quickened together with him, dead and risen with him, yet so as by the Spirit of God.

2. We are not only quickened by the Holy Ghost but possessed in addition to that; it is given to dwell in our hearts—' Because ye are sons, God hath sent forth the Spirit of his Son into your hearts' (Gal 4:6). Which Spirit is also our earnest for heaven, until the redemption of the purchased possession—that is, until our body, which is the purchased possession, be also redeemed out of the grave by the power of the same mighty Spirit of God (Eph 1:13,14).

3. By this Holy Spirit, we are made to believe (Rom 15:13).

4. By this Holy Spirit, we are helped to pray and call God Father.

5. By this Holy Spirit, we are helped to understand and apply the promises.

6. By this Holy Spirit, the joy of heaven and the love of God is shed abroad in the heart of the saved.

7. By this Holy Spirit, we are made to wait for the hope of righteousness by faith; that is, to stand fast through our Lord Jesus in the day when he shall judge the world.

And all this is the fruit of redemption by blood, of redemption by the blood of Christ.

This is yet further evident, (1.) Because the work of the Spirit is to lead us into the sayings of Christ, which, as to our redemption from death, are such as these—'I lay down my life, that you may have life'; 'I give my life a ransom for many'; and, 'The bread that I will give is my flesh, which I will give for the life of the world' (John 6:51). (2.) Because the Spirit, in the wisdom of heaven, is not counted a sufficient testimony on earth, but as joined with the blood of Christ—' There are three that bear witness on earth, the Spirit, the water, and the blood; these are the witnesses of God. The Spirit, because it quickened; the blood, because it hath merited; and the water—to wit, the word—because by that we are clean as to life and conversation (1 John 5:8; Eph 5:26; Rom 8:16; Psa 119:9). (3.) Because, as by the Spirit, we are sanctified by faith in the blood of Jesus (Heb 13:12). (4.) Because, when most full of the Spirit, and when that doth work most mightily in us, we are most in the belief and admiring apprehensions of our deliverance from death by the blood of Jesus (Rev 5:9, 15). (5.) The Holy Ghost breathes nowhere so as in the ministry of this doctrine, this doctrine is sent with the Holy Ghost from heaven; yea, as I have hinted, one of the great works of the Holy Ghost, under the Old Testament, was to testify 'of the sufferings of Christ, and the glory that should follow' (1 Peter 1:11,12).

Put all these things together, and see if Jesus Christ, by what he hath done, hath not paid full price to God for sinners, if he 'hath not obtained eternal redemption for them?'

FOURTH. That Jesus Christ, by what he hath done, hath paid total price to God for sinners and obtained eternal redemption for them, is evident if you consider how the preaching thereof hath been, from that time to this, a mighty conqueror over all kinds of sinners. What nation, what people, what kind of sinners have not been subdued by the preaching of a crucified Christ? He upon the white horse with his bow and his crown hath conquered, doth conquer, and goes forth yet 'conquering and to conquer' (Rev 6:2). 'And I,' saith he, 'if I be lifted up from the earth, will draw all men unto me' (John 12:32). But what was it to be lifted up from the earth? Why, it may be expounded by that saying, 'As Moses lifted up the serpent in the wilderness, even so, must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life' (John 3:14,15).

He was then lifted up when he was hanged upon a tree between the heavens and the earth, as the accursed of God for us. The revelation of this it conquers all nations, tongues, and people. 'And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou was slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation' (Rev 5:9). Hence the apostle Paul chose above all doctrines to preach up a crucified Christ, and resolved so to do; 'for I determined,' saith he, 'not to know anything among you, save Jesus Christ and him crucified' (1 Cor 2:2).

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THE THIRD DEMONSTRATION.

THIRD. But to proceed. A third demonstration that Jesus Christ, by what he hath done, hath paid total price to God for sinners and obtained eternal redemption for them is because he hath received for them the Holy Spirit of God.

'This Jesus hath God raised up, whereof,' said Peter, 'we all are witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear (Acts 2:32,33).

The receiving of the Holy Ghost at the hand of the Father, who had bruised him before for the transgressions of his people; the receiving of it, I say, upon his resurrection, and that to give them for whom, just before, he had spilled his blood to make an atonement for their souls, argued that the Divine Majesty found rest and content in that precious blood, and found it full price for the sinners for whom he shed it.

And if you consider the necessity of giving this good Spirit to men and the benefit they receive by his coming upon them, you will see yet more into the truth now contended for. First, then, Of the necessity of giving this good Spirit; and then, Second, Of the benefit we receive at his coming.

First. Of the necessity of its being given.

1. Otherwise, Jesus could never have been proved to be the Saviour, for the promise was that Messias should have the Spirit given him; given him to communicate—' As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth,' meaning the Redeemer, 'shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and forever' (Isa 59:20,21).

Here is the promise of the Spirit to be given to Christ and by him to his seed forever. And this was signified long before in the anointing of Aaron and his sons—' And thou shalt anoint Aaron and his sons, and consecrate them' (Exo 30:30).

This Spirit Jesus promised to send unto his at his exaltation on the right hand of God; the Spirit, I say, in the plentiful pourings of it out. True, the church in all ages had something of it by virtue of the suretyship of the Lord Jesus, but this, in comparison to what was to come into the church after his resurrection, is not reckoned a pouring forth; therefore, pourings forth are reserved to the time of the ascension and exaltation of this Jesus. 'I will pour out of my Spirit in those days.'

Hence, Jesus reserves it till his going away, and it is expressly said, 'The Holy Ghost was not yet given, because that Jesus was not yet glorified.' Accordingly did the apostles wait after his resurrection for the pouring forth of the Holy Ghost, and at the set time did receive it; by the giving of which he declared himself to be the Son of God and Saviour of the world (John 7:39, 14:26, 15:26, 16:7; Acts 1:4,5, 2:16,17; Joel 2:28; Rom 1:4).

2. Without the giving of the Holy Ghost, there had wanted a testimony that his gospel was the gospel of Messiah. Moses' ministration was confirmed by signs and wonders and mighty deeds, both in Egypt, in the wilderness, and at the Red Sea; wherefore it was necessary that the doctrine of redemption by blood, which is the doctrine of the gospel of this Jesus, should also be 'confirmed with signs following.' Hence both himself and apostles did as frequently work miracles and do mighty deeds as his ministers now do preach; which signs and miracles and wonders confirmed their doctrine, though themselves, both master and scholar, were in appearance the most considerable mean [in outward show the meanest of men]; yea, they by the means of the Holy Ghost have so ratified, confirmed, and settled the gospel in the world, that no philosopher, tyrant, or devil, hath been able hitherto to move it out of its place. He confirmed 'the word with signs following' (Mark 16:20; Heb 2:4).

3. As the giving of the Holy Ghost was necessary thus, so was it necessary to strengthen them entrusted with the gospel (1.) To preach it effectually; (2.) To stand to it boldly; and (3.) To justify it to be the doctrine of Messias uncontrollably. (1.) To preach it effectually, in demonstration of the Spirit (1 Cor 2:4; John 16:8,9; Acts 8:13). (2.) To stand to it boldly—' Then Peter, filled with the Holy Ghost, said.' 'And they saw the boldness of Peter and John' (2 Cor 6:4-6; Acts 4:8,13). (3.) To justify the doctrine uncontrollably—' I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist' (Luke 21:15). 'And they were not able to resist the wisdom and spirit by which he spake' (Acts 6:10).

Now I say, that God should give the Holy Ghost to Jesus to confirm this gospel, redemption from sin by his blood, what is it but that by his blood he hath paid full price to God for sinners, and obtained eternal redemption for them?

[Second.] But again, the benefit we receive at the coming of the Holy Ghost doth more demonstrate this truth; hath Christ purchased sinners, and are they the price of his blood? Yes. But how doth that appear? Why, because by the Holy Ghost which he hath received to give us, we are fitted for the inheritance which by his blood is prepared for us.

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(1.) This is the name sinners should go to God the Father.

(2.) This is the name through which they obtain forgiveness of sins, and 'anything'—' If ye shall ask anything in my name, I will do it' (John 14:14).

(3.) This is the name through which our spiritual services and sacrifices are accepted and by which an answer of peace is returned into our bosoms (1 Peter 2). But more of this anon.

(4.) At this name devils tremble, at this name angels bow the head, at this name God's heart opened, at this name, the godly man's heart is comforted; this name, none but devils hate it, and none but those that must be damned despise it. 'No man speaking by the Spirit of God calleth Jesus accursed,' or accounted him still dead, and his blood ineffectual to save the world.

3. He hath also given him the glory of office.

(1.) He is there a priest for ever, intercepting betwixt the Divine presence and all that hate us, by his blood; sin, Satan, death, hell, the law, the grave, or the like, cannot be heard if his blood is presented to God as the atonement for us. This is called the blood of sprinkling, which speaks better than the blood of Abel (Heb 12:24). By this blood, he entered into heaven, and by this blood, he secured from wrath 'all that come unto God by him.' But should his blood have had a voice in heaven to save withal, had it not merited first, even in the shedding of it, the ransom and redemption of souls? It is true, a man whose blood cannot save, may, with Abel's, cry out for vengeance and wrath on the head of him that shed it. But this blood speaks for better things, this blood speaks for souls, for sinners, for pardon, 'having obtained eternal redemption for us.'

(2.) He is there a forerunner for us—'Whither the forerunner is for us entered, even Jesus' (Heb 6:20). This office of harbinger is distinct from, though it comes by virtue of, his priestly office; therefore they are both mentioned in the text—' Whither the forerunner is for us entered, even Jesus, made a high-priest forever, after the order of Melchisedec.' He is therefore our forerunner by virtue of his priesthood, his blood giving worth to all he does.

In this office of harbinger or forerunner, he prepares for believers their dwelling-places in the heavens; their dwelling-places according to their place, state, calling, service, or work, in his body, the church—' In my Father's house,' saith he, 'are many mansions; if it were not so, I would have told you. I go to prepare a place for you' (John 14:2).

This is that mentioned in the forty-seventh Psalm—'He shall choose our inheritance for us, the excellency of Jacob, whom he loved.' But should he have had power to choose our inheritance for us, to prepare for us our dwelling-places; should he have power to give even heaven itself to a company of poor men, had he not in the first place obtained by his blood the deliverance of our souls from death?

(3.) He is there a prophet for us, by which office of his he hath received to communicate the whole will of the eternal God, so far as is fit for us to know in this world, or in that which is to come. Hence, he is called the prophet of the church—'The Lord shall raise you up a prophet,' 'and this is of a truth that prophet that should come into the world.' But this office he hath also now in heaven, by virtue of the blood he shed for us upon earth. Hence, the new testament is called, 'the new testament in his blood'; and his blood is said to be 'the blood of the everlasting covenant' or testament; yea, such virtue doth his blood give to the new testament, or covenant of grace, as that severed from that it is nothing worth; 'for a testament is of force after men are dead; otherwise it is of no strength at all while the testator liveth' (Heb 9:17). So that every word of God which he hath by Christ given to us for our everlasting consolation, is dipped in blood, is founded in blood, and stands good to sinners purely—I mean concerning merit—upon the account of blood, or because his blood that was shed for us on the cross prevailed for us for the remission of our sins. Let not man think to receive any benefit by Christ's prophetical office, by any of the good words of grace, and forgiveness of sins that are sprinkled up and down in the new testament; that looks not for that good to come to him for the sake of that blood by which this testament is established; for 'neither was the first testament dedicated without blood; for when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you' (Heb 9:18-20).

The prophetical office of Christ stands in two parts—first, in promises of grace; second, in directions of worship. But neither is this last—to wit, the doctrine of worship, or our subjection to that worship—of any value any further than as also sprinkled with his blood; for as in the first testament, the tabernacle and all the vessels of the ministry were sprinkled with blood, and it was necessary that so it should be, so the heavenly things themselves must also be purified with sacrifices, but yet 'with better sacrifices than these'; for now, not Moses, but Christ, doth sprinkle, not with the blood of calves, but with his own blood; neither as entered into places made with hands, but from heaven doth Jesus sprinkle all that doctrine of worship, and subjection of his saints thereto, which is of his own instituting and commanding (Heb 9:23-26).

(4.) He hath received the office of a king there, by which he ruled in the church, and over all things for her sake. 'The government shall be upon his shoulder'; the Lord God hath given him the throne of his father David. Hence it is that he saith, 'All power is given unto me in heaven and in earth'; but now this kingly office, he hath it by his blood, because he humbled himself to death. Therefore, God hath highly exalted him and given him the highest name. And hence, again, he is called a Lamb upon the throne—' Amid the throne, and of the four beasts, and amid the elders, stood a Lamb as it had been slain, having seven horns'; a demonstration of kingly power. But mark, he was a Lamb upon the throne, he had his horns as a lamb. Now by 'Lamb' we are to understand, not only his meek and sweet disposition but his sacrifice; for he was as a lamb to be slain and sacrificed; and so his having a throne and seven horns, as a lamb, giveth us to understand that he obtained this dignity of king by his blood (Rev 5). 'When he had by himself purged our sins, he sat down on the right hand of the Majesty on high' (Heb 1:3). When 'he had offered one sacrifice for sins for ever, he sat down on the right hand of God' (Heb 10:12). Now, put all these together—to wit, his resurrection from the dead, his ascension, and exaltation to office; and also remember that the person thus exalted is the same Jesus of Nazareth that sometime was made accursed of God for sin, and also that he obtained this glory by virtue of the blood that was shed for us. It must unavoidably follow that Jesus Christ, by what he hath done, hath paid a total price to God for sinners and obtained eternal redemption for them.

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Third. When he was risen from the dead, God, to confirm his disciples in the faith of the redemption that Christ had obtained by his blood, brought him to the church, presented him to them alive, shows him openly, sometimes to two or three, sometimes to eleven or twelve, and once to above five hundred brethren at once (Acts 1:3, 10:40; Luke 24:13-16; John 20:19, 21:1-23; 1 Cor 15:3-8).

Fourth. At his resurrection, God gives him the keys of hell and of death (Rev 1:18). Hell and death are the effects and fruits of sin. 'The wicked shall be turned into hell,' and the wages of sin is death. But what, then, are sinners better for the death and blood of Christ? O! They that dare venture upon him are much the better, for they shall not perish unless the Saviour will damn them, for he hath the keys of hell and of death. 'Fear not,' saith he, 'I am the first and the last; I am he that lived and was dead, and, behold, I am alive always and have the keys of hell and death.' These were given to him at his resurrection as if God had said, My Son, thou hast spilled thy blood for sinners, I am pleased with it, I am delighted in thy merits, and in the redemption which thou hast wrought; in token hereof I give thee the keys of hell and of death; I give thee all power in heaven and earth; save who thou wilt, deliver who thou wilt, bring to heaven who thou wilt.

Fifth. At Christ's resurrection, God bids him to ask the heathen of him, with a promise to give him the uttermost parts of the earth for his possession. This sentence is in the second Psalm and is expounded by Paul's interpretation of the words before, to be spoken to Christ at his resurrection—' Thou art my Son, this day have I begotten thee.' I have begotten thee—that is, saith Paul, from the dead (Acts 13:33,34).

He hath raised up Jesus again, as it is also written in the second Psalm—'Thou art my Son, this day have I begotten thee.' Now mark, at his raising him from the dead, he bids him ask, 'Ask of me,' and that 'the heathen'; as if God had said, My Son, thy blood hath pacified and appeased my justice; I can now in justice, for thy sake, forgive poor mortals their sin. Ask them of me; ask them, though they be heathens, and I will give them to thee, to the utmost ends of the earth. This is the first demonstration to prove that Jesus Christ, by what he has done, paid the total price to God for the souls of sinners and obtained eternal redemption for them—namely, his being raised again from the dead.

SECOND DEMONSTRATION. A second thing that demonstrated this truth is that he ascended and was received up into heaven. 'So then, after the Lord had spoken to them, he was received up into heaven' (Mark 16:19). This demonstration consisted of two parts: his ascending and his being received.

First, for his ascending,' He ascended up on high' (Eph 4:8). This act of ascending answered to the high priest under the law, who, after they had killed the sacrifice, was to bring the blood into the most holy place—to wit, the inner temple, the way to which was ascending or going up (2 Chron 9).

Now, consider the circumstances that attended his ascending, when he went to carry his blood to present it before the mercy seat, and you will find they all say amends are made to God for us.

1. At this, he is again attended and accompanied by angels (Acts 1:10,11).

2. He ascended with a shout and the trumpet sound, with 'Sing praises, sing praises, sing praises' (Psa 47:6).

3. The enemies of man's salvation are now tied to his chariot wheels—' When he ascended up on high, he led captivity captive' (Eph 4:8). That is, he led death, devils, and hell, and the grave, and the curse, captive, for these things were our captivity. And thus did Deborah prophesy of him when she cried, 'Arise, Barak, and lead thy captivity captive, thou son of Abinoam' (Judge 5:12). This David also foresaw when he said, 'Thou hast ascended on high, thou hast led captivity captive' (Psa 68:18).

4. The apostles must be the beholders of his going up and see the cloud receive him out of their sight (Acts 1:9-12).

The consideration of these things vigorously enforced this conclusion that he hath spoiled what would have spoiled us had he not, by his bloodshed, taken them away. And I say, for God to adorn him with all this glory in his ascension, thus to make him ride conqueror up into the clouds, therefore to go up with the sound of the trumpet, with a shout of angels, and with songs of praises, and, let me add, to be also accompanied with those that rose from the dead after his resurrection, who was the very price of his blood; this does extensively demonstrate that Jesus Christ, by what he hath done, hath paid total price to God for the souls of sinners, and obtained eternal redemption for them; he had not else rode thus in triumph to heaven.

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Second. I come now to his being received—' He was received up into heaven.' The high priest under the law, when he ascended into the holiest, was there to offer the blood, which most sacred was the type of heaven (Exo 19:10,11; Heb 9:24). But because the sacrifices under the law could not make them that did the service perfect as pertaining to the conscience, therefore they were to stand, not to sit; to come out again, not tarry there. 'For it is not possible that the blood of bulls and of goats should take away sins. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou would not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me), to do thy will, O God (Heb 10:4-6).

Christ, therefore, in his entering into heaven, did it as high priest of the church of God; therefore, neither did he go in without blood. Wherefore, when he came to be a high-priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood; he entered in once into the holy place, having obtained eternal redemption for us (Heb 9:12-14). He entered in, having obtained, or because he received, eternal redemption for us. But to pass that.

[Glorious circumstances attending his entrance into heaven.]

Consider now also those glorious circumstances accompanying his approach to the gates of the everlasting habitation.

First. The everlasting gates are set, yea, bid stands open—Be ye open, 'ye everlasting doors, and the King of glory shall come in.' This King of Glory is Jesus Christ, and the words are a prophecy of his glorious ascending into the heavens when he went up as the church's high priest to carry the price of his blood into the holiest of all. 'Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in' (Psa 24:7,9).

Second. At his entrance, he was received, and the price accepted which he paid for our souls. Hence, it is said he entered in by his blood—that is, by its merit. 'To receive' is an act of complacency and delight and includes well-pleasedness in the person receiving, who is God the Father, and considering that this Jesus now received is to be received upon our account, or as undertaking the salvation of sinners—for he entered into the heavens for us—it is apparent that he entered thither by virtue of his infinite righteousness, which he accomplished for us upon the earth.

Third. At his reception, he received glory, and that also for our encouragement—' God raised him up and gave him glory, that your faith and hope might be in God' (1 Peter 1:19-21). He gave him glory as a testimony that he accepted his undertaking of the work of our redemption.

1. He gave glory to his person in granting him to sit at his own right hand, and this he had, I say, for or upon the account of the work he accomplished for us in the world. When he had offered up one sacrifice for sins forever, he sat down on the right hand of God, and this by God's appointment—' Sit thou at my right hand' (Heb 10:12,13). This glory is the highest; it is above all kings, princes, and potentates in this world; it is above all angels, principalities, and powers in heaven. 'He is gone into heaven, and is on the right hand of God, angels and authorities and powers being subject unto him' (1 Peter 3:32).

2. He gave glory to his name, to his name Jesus, that name is exalted above every name—' He hath given him a name above every name, that at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the world; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Phil 2:9-11).

This name is said, in another place, to be a name above every name that is named, 'not only in this world but also in that which is to come' (Eph 1:21).

But should JESUS have been such a name since he undertook for sinners? Had this undertaker failed in his work if his work had not been accepted by God, even the work of our redemption by his blood? No, verily; it would have stunk in the nostrils both of God and man; it would have been the most abhorred name. But Jesus is the name; Jesus he was called, to his work—' His name shall be called JESUS, for he shall save'; he was so named of the angel before he was conceived in the womb; and he goes by that name now he is in heaven; by the name Jesus—' Jesus of Nazareth,' because he once dwelt there. This name, I say, is the highest, the everlasting name, the name that he is to go by, to be known by, to be worshipped by, and to be glorified by; yea, the name by which also most glory shall redound to God the Father. Now, what is the signification of this name but SAVIOUR? This name he hath, therefore, for his work's sake; and because God delighted in his undertaking, and was pleased with the price he had paid for us, thus the Divine Majesty hath given it to him, hath made it high, and hath commanded all angels to bow unto it; yea, it is the name in which he rested, and by which he hath magnified all his attributes.

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Lastly, this blood that was once spilled upon the cross will be the burden of our song in heaven itself forever and ever (Rev 5:9).

Now, if we are redeemed, washed, purged, made nigh to God, have peace with God; if we stand just before God, are saved, reconciled, sanctified, admitted into the holiest; if we have eternal redemption by his blood, and if his blood will be the burden of our song forever; then hath Christ paid the total price for us by his death, then hath he done more than made satisfaction for our sins.

SEVERAL DEMONSTRATIONS PROVE THE FORMER DOCTRINE.

But before I conclude this answer, I will give you nine or ten more undeniable demonstrations to satisfy you, if God will bless them, in the truth of this great doctrine—to wit, that Jesus Christ, by what he hath done, hath paid the total price to God for the souls of sinners and obtained eternal redemption for them.

THE FIRST DEMONSTRATION.

FIRST. And first, I begin with his resurrection. That God that delivered him up unto death, and that made him a curse for sin, that God raised him up from the dead—' But God raised him from the dead (Acts 3:15, 13:30). Now, considering that at his death he was charged with our sins, and accursed to death for our sins, that justice that delivered him up for them must have amends made to him before he acquits him from them; for there can be no change in justice. Had he found him in our sins in the grave, as he saw him in them upon the tree (for he had them in his body on the tree), he had left him there as he had left him upon the tree; yea, he had as surely rotted in the grave, as ever he died on the tree (1 Peter 2:24). But when he visited Christ in the grave, he found him a holy, harmless, undefiled, and spotless Christ, and therefore he raised him up from the dead—' He raised him up from the dead, having loosed the pains of death; because it was not possible that he should be holden of it (Acts 2:24).

Quest. But why is it not possible now to be holden of death?

Answ. Because the cause was removed. Sin was the cause—' He died for our sins.—He gave himself for our sins (1 Cor 15:1-3; Gal 1:4). These sins brought him to death, but when God that had made him a curse for us looked upon him in the grave, he found him there without sin, and therefore loosed the pains of death; for justice saith, this is not possible, because not lawful, that he who lieth sinless before God should be swallowed up of death; therefore he raised him up.

Quest. But what did he do with our sins, for he had them upon his back?

Answ. He said he took them away—'Behold the Lamb of God which taketh away the world's sin.' It is said he put them away—' Now once at the end of the world hath he appeared to put away sin by the sacrifice of himself (John 1:29; Heb 9:26). That is, by the merit of his undertaking, he brought into the world, and set before the face of God, such righteousness that outweighed and goes far beyond that sin, and so did hide sin from the sight of God; hence, he that is justified is said to have his sins hid and covered—'Blessed is he whose transgression is forgiven, whose sin is covered' (Psa 32:1). Covered with the righteousness of Christ—' I spread my skirt over thee, and covered thy nakedness,' thy sins (Eze 16:8). Christ Jesus, therefore, having by the infiniteness of his merit taken away, put away, or hidden our sins from the face of God; consequently he raised him up from the dead.

You find that the sixteenth of Leviticus mentions two goats, one was to be slain for a sin-offering, the other to be left alive; the goat that was killed was a type of Christ in his death, the goat that was not slain was a type of Christ in his merit. Now this living goat, he carried away the sins of the people into the land of forgetfulness—' And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hands of a fit man into the wilderness. The goat shall bear upon him all their iniquities unto a land not inhabited' (Lev 16:21,22). Thus, Jesus Christ bore away by the merit of his death the sins and iniquities of those who believe; wherefore, when God came to him in the grave, he found him holy and undefiled and raised him up from the dead.

And observe it, as his death was for our sin, so his rising again was for our discharge; for both in his death and resurrection he immediately respected our benefits; he died for us, he rose from the dead for us—' He was delivered for our offenses, and was raised again for our justification' (Rom 4:25). By his death he carried away our sins, by his rising he brought to us justifying righteousness.

There are five circumstances also attending his resurrection that show us how well pleased God was with his death.

First. It must be solemnized with the company, attendance, and testimony of angels (Matt 28:1-8; Luke 24:3-7; John 20:11,12).

Second. At, or just upon, his resurrection, the graves where many of the saints for whom he died lay asleep did open. They followed their Lord in complete triumph over death—' The graves were opened, and many bodies of the saints which slept arose and came out of the graves after his resurrection, and went into the holy city, and appeared unto many' (Matt 27:52,53). These saints coming out of their graves after him, what a testimony is it that he for them had taken away sin, and destroyed him that had the power of death; yea, what a testimony was it that he had made amends to God the Father, who granted him at his resurrection to have presently out of the grave, of the price of his blood, even the bodies of many of the saints which slept! He was declared to be the Son of God with power by the Spirit of holiness, and the resurrection from the dead (Rom 1:4). It saith not, by his resurrection, though that be true; but by the resurrection, meaning the resurrection of the bodies of the saints which slept, because they rose by his blood; and by that, he was with power declared to be the Son of God. They, I say, were part of his purchase, some of them for whom Christ died. Now for God to raise them, and that upon and by virtue of his resurrection, what is it but an open declaration from heaven that Christ by his death hath made amends for us, and obtained eternal redemption for us?

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Objection Fifth. But if indeed Christ paid the full price for us by his death, suffering the punishment that we should have done, why is Scripture so silent as not to declare that by his death he hath made satisfaction?

Answer. No man may teach God knowledge; he knows best how to deliver his mind in such words and terms as best agree with his eternal wisdom and the consciences of those genuinely desirous of salvation, being overburdened with the guilt of sin. Perhaps the word 'satisfaction' will hardly be found in the Bible, and where is it said in so many words, 'God is dissatisfied with our sins?' yet it is sufficiently manifest that there is nothing that God hated but sin, and sinners for the sake of sin. What did he mean by turning Adam out of paradise, by drowning the old world, by burning up Sodom with fire and brimstone from heaven? What did he mean by drowning Pharaoh, causing the ground to swallow up Korah and his company, and destroying Israel in the wilderness if not to show that he was dissatisfied with sin? That God is also satisfied, yea, more than satisfied, by Christ's sufferings for our sins, is apparent; for, granting that he died for them as these scriptures declare—Isaiah 49:4-6, 53; 1 Corinthians 5:8, 15:1-4; 2 Corinthians 5:21; Galatians 1:4, 3:13; 1 Peter 2:24, 3:18; 1 John 2:2, 3:16, 4:14; Revelation 1:5, 5:9.—

First, it is apparent because it is said that God smelled a sweet-smelling savor in the body of Christ's offering for our sins—' He gave himself for us an offering and a sacrifice to God, for a sweet-smelling savor' (Eph 5:2).

Second. It is apparent because it is expressly said that God for Christ's sake does now forgive: 'Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you' (Eph 4:32).

Third. It is apparent that God is satisfied with Christ's blood for our sins because he hath declared that he can justify those that believe in, or rely upon, that blood for life, in the way of justice and righteousness—' Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of past sins, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus' (Rom 3:24-26).

Now, I say, to object against such plain testimonies, what is it but to deny that Christ died for sin; or to conclude, that having so done, he is still in the grave; or that there is no such thing as sin; or, no such thing as revenging justice in God against it; or, that we must die ourselves for our sins; or, that sin may be pardoned without a satisfaction; or, that every man may merit his own salvation? But 'without shedding blood is no remission' (Heb 9:22).

Therefore, to avoid these cursed absurdities, it must be granted that Jesus Christ, by his death, made satisfaction for sin.

However, the Holy Ghost may not use the word 'satisfaction,' perhaps because it is too short and scanty to express the blessedness that comes to sinners through the blood of Christ.

1. To make satisfaction amounts to no more than completely to answer a legal demand for harms and injuries done. Now, when done to the full, this leaves the offender there where he was before committing the injury. If Christ had done no more than this, he would have only paid our debt but would not have obtained eternal redemption for us.

2. For complete satisfaction given by this man for harm done by another may neither obtain the love of the person offended nor the smallest gift the person offending hath not deserved. Suppose I owe this man ten thousand talents, and another should pay him every farthing there remained over and above by that complete satisfaction not one single halfpenny for me. Therefore, Christ has done more than to satisfy sin by his blood. He also 'made us kings and priests unto God and his Father,' and we 'shall reign with him forever and ever' (Rev 1:6, 22:5).

[Additional scriptures are proof of this doctrine.]

But take a few more scriptures to prove the doctrine before asserting.

First. 'We have redemption through his blood' (Col 1:14). 1. Redemption from sin (Eph 1:7). 2. Redemption from death (Heb 2:14,15; Hosea 13:14). 3. Redemption from Satan (Heb 2:14). 4. Redemption from the world (Gal 1:4). 5. Redemption to God (Rev 5:9). 6. Eternal redemption—' Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us' (Heb 9:12).

Second. We are said also to be washed in his blood. 1. Our persons are washed—He 'loved us, and washed us from our sins in his own blood' (Rev 1:5). 2. His blood also washed our performances—' Our robes are washed, and made white in the blood of the Lamb' (Rev 7:14).

Third. We are said to be purged by his blood. 1. Purged from sin before God—' When he had by himself purged our sins, he sat down on the right hand of God' (Heb 1:3). 2. Purged from evil consciences—' How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?' (Heb 9:14).

Fourth. We are said to be made nigh to God by his blood—' But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ' (Eph 2:13).

Fifth. Peace is said to be made by his blood. 1. Peace with God (Col 1:20). 2. Peace of conscience (Heb 10:19-23). 3. Peace one with another (Eph 2:14).

Sixth. We are said to be justified by his blood. 'Much more then, being now justified by his blood, we shall be saved from wrath through him' (Rom 5:9). Justified, that is, acquitted—1. Acquitted before God (Eph 5:26,27). 2. Acquitted before angels (Matt 28:5-8). 3. Acquitted by the law (Rom 3:21-23). 4. Acquitted in the court of conscience (Heb 9:14).

Seventh. We are said to be saved by his blood (Rom 5:8,9).

Eighth. We are said to be reconciled by his blood (Col 1:20-22).

Ninth. We are said to be sanctified by his blood (Heb 13:12).

Tenth. We are said to be admitted into the holiest by his blood
(Heb 10:19).

Eleventh. We are said to have eternal redemption by his blood (Heb 9:12).

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Seventh. If men will not believe that Christ hath removed the curse because he is risen again, they would much more strongly have doubted it had he been still in the grave. But, O incredible darkness! To make that an argument that his sufferings wanted merit, which to God is sufficient proof that he hath purged our sins forever—' For this man after he had offered one sacrifice for sins forever, sat down on the right hand of God (Heb 10:12).

Objection Fourth. But the Scripture saith, Christ is our example, and that in his very death (1 Peter 2:21).

Answer. Christ, in his sufferings and death, is both a sacrifice and an example.

First. A sacrifice—'Christ our Passover is sacrificed for us.'
And again, 'He gave himself for us, an offering and a sacrifice to
God, for a sweet-smelling savor.' And thus he made reconciliation
for iniquity and brought in everlasting righteousness (1 Cor 5:7;
Eph 5:1,2; Dan 9:24).

Second. He was also exemplary in his sufferings and several particulars—(1.) In his meek deportment while he was apprehended (Isa 53:7). (2.) In doing them good that sought his life (Luke 22:50,51). (3.) He prayed for his enemies when they were in their outrage (Luke 23:34). (4.) 'When he was reviled, he reviled not again; when he suffered, he threatened not; but committed himself to him that judged righteously' (1 Peter 2:23).

In these respects, he was exemplary and brought honor to his profession by his good behavior; and O, how beautiful would Christianity be in the eyes of men if the disciples of our Lord had more imitated him therein!

But what? Because Christ is our pattern, is he not our Passover? Or because we should, in these things, follow his steps and die he not for our sins? Thus, to conclude would not only argue thee very erroneous, but such a conclusion would overthrow the gospel, it being none other but a great sleight of Satan to shut out the whole by a part and to make us blasphemers while we plead for holiness.

Look, then, upon the death of Christ under a double consideration—1. As he suffered from the hand of God. 2. As he suffered at the hands of men. Now, as he suffered by God's hand, he suffered for sin, but as he suffered from men, he suffered for righteousness' sake.

Observe, then, that as he suffered for sin, so no man took away his life; but as he suffered for righteousness, so they slew him by wicked hands. What is it then? Christ must needs have suffered, and the wisdom of God had so ordained that 'those things which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled' (Acts 3:18). Thus, therefore, we ought to distinguish of the causes and ends of the death of Christ.

Again, as Christ suffered for sin, so he would neither be taken at man's pleasure nor die at man's time. 1. Not at man's pleasure; and hence it was that they so often sought his life in vain, 'for his hour was not yet come'—to wit, the hour in which he was to be made a sacrifice for our sin (John 13, 17:1,2, 18:1,2). 2. Not at their time, but contrary to all expectation, when the due time came, 'he bowed his head and gave up the ghost' (John 19:30).

And for this last work, he had power given him of God—that is, power to die when he would. 'I have power,' said he, 'to lay down my life, and I have power to retake it.' This power never man had before. This made the centurion wonder and made Pontius Pilate marvel; indeed, they might, for it was as great a miracle as any he wrought in his life; it demonstrated him to be the Son of God (Mark 15:38,39). The centurion, knowing that he might have lived longer according to nature, concluded that his dying at that instant was not but miraculous. And when he 'saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.'

He had the power to die because he might have made his offering willingly and during the season. 1. Willingly—' If his offering is a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will, at the door of the tabernacle of the congregation before the Lord (Lev 1:3). 2. He must offer it at the season—' Thou shalt keep this ordinance,' the Passover, 'in his season' (Exo 13:10).

Now, both these offerings have immediate respect to the offering of the body of Christ for sin—for he came in the room of all burnt sacrifices—the Passover also was a type of him (Heb 10:3-6; 1 Cor 5:7,8). Therefore, he, being now the priest as well as sacrifice, must have power and will to offer his sacrifice with acceptation; and this the Scripture testified he did, where it saith, 'In due time Christ died for the ungodly' (Rom 5:6). In due time, that is, at the time appointed, at the acceptable time.

Thou must, therefore, unless thou art willing to be deceived, look upon the sufferings of Christ under a double consideration and distinguish between his sufferings as our example and his suffering for our sins. And know, that as he suffered as our example, so he suffered only for righteousness' sake from the hands of wicked men; but as he suffered for our sins, so he suffered, as being by God imputed wicked, the punishment that was due to sin, even the dreadful curse of God. Not that Christ died two deaths, one after another, but he died simultaneously upon a double account—for his righteousness' sake from men, for our sins from the hand of God. And, as I said before, had he only suffered for righteousness' sake, death had not so amazed him, nor had he been so exceeding heavy in the thoughts of it; that had never put him into an agony, nor made him sweat as it were significant drops of blood. Besides, when men suffer only for righteousness' sake, God doth not use to hide his face from them, to forsake them, and make them accursed; 'but Christ hath delivered us from the curse of the law, being made a curse for us.'

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[Objections to this doctrine.]

I come now to some objections.

Objection First. Christ never was a sinner, God never supposed him to be a sinner, neither did our sins become really his; God never reputed him so to have been; therefore, hate or punish him as a sinner he could not, for no false judgment can belong to the Lord.

Answer.—First. That Christ was not a sinner personally, by acts or doings of his own, is granted. In this sense, it is true that God did never suppose him to be a sinner, nor punished him as such a sinner, nor did he really, if by really you understand naturally, become our sin, nor did God ever repute him so. Second. But that Christ stood before God in our sins, and that God did not only suppose him so to stand, but set him in them, put them upon him, and counted them as his own, is so true that he cannot at present be a Christian that denies it—' The Lord hath laid upon him the iniquities of us all' (Isa 53:6; 1 Peter 2:22). Third. So, then, though God did not punish him for the sin of his own committing, he punished him for the sin of our committing—'The just suffered for the unjust' (1 Peter 3:18). Fourth. Therefore, it is true that though Christ did never really become sin of his own, he did really become our sin, did really become our curse for sin. If this be denied, it follows that he became our sin but feignedly, that he was made our curse, or a curse for us but in appearance, show, or in dissimulation; but no such action or work can proceed of the Lord. He did then really lay our sin and his curse upon him for our sin.

Objection Second. But if Christ indeed hath suffered for our sins, and endured for them that curse that of justice is due thereto, then hath he also endured for us the proper torments of hell, for they are the wages of our sins.

Answer. Many things might be said to answer this objection, but briefly—First. What God charged upon the soul for sin is one thing, and what followed upon that charge is another. Second. A difference in the person's suffering may make a difference in the consequences that follow upon the charge. Let us then consider both these things.

First, the charge is sin—God charges him with our sins. The person then stands guilty before God's judgment. The consequences are: 1. The person charged sustains or suffers God's wrath. 2. This wrath of God is expressed and inflicted on the body and soul.

The consequences are that God forsakes the person charged, and being left, if he cannot stand, he falls under the power of guilt and horror of the same.

Suppose the person utterly falls under this charge, as not being able to wrestle with and overcome this wrath of God. In that case, despair, horror of hell, rage, blasphemy, darkness, and damnable anguish immediately swallow him up, and he lieth forever and ever in the pains of hell, a monument of eternal vengeance.

Now that Christ underwent the wrath of God, it is evident because he bares our curse; that God forsook him, he did with strong crying and tears acknowledge; and therefore that he was under the soul-afflicting sense of the loss of God's favor, and under the sense of his displeasure, must needs flow from the premises.

[Second.] But now, because Christ Jesus the Lord was a person infinitely differing from all others that fall under the wrath of God, therefore those things that flow from damned sinners could not flow from him.

1. Despair would not rise in his heart, for his flesh did rest in hope; and said, even when he suffered, 'Thou wilt not leave my soul in hell' (Acts 2:27).

2. The everlastingness of the punishment, therefore, nor the terrors accompanying such, could not fasten upon him, for he knew at last that God would justify him or approve of his works that they were meritorious.

And mark everlasting punishment is not the proper wages of sin but under a supposition that the person suffering cannot pay the debt—'Thou shalt not depart thence, till thou hast paid the very last mite' (Luke 12:59).

The difference, then, of the person suffering may make a difference, though not like the punishment, yet in the duration and consequences of it.

Christ under the sentence was, as to his own personal acts only, altogether innocent; the damned only altogether sinners. Christ had in him even then the utmost perfection of all graces and virtues, but the damned, the perfection of sin and vileness. Christ's humanity had still union with his Godhead, the damned, union only with sin. An innocent person, perfect in all graces, as really God as man, can better wrestle with the curse for sin than sinful men or angels.

While they despair, Christ hopes. While they blaspheme, Christ submits. While they rage, Christ justifies God. While they sink under the burden of sin and wrath, Christ recovered by virtue of his worthiness—'Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.' He was God's Holy One, and his holiness prevailed.

So that it follows not that because Christ did undergo the curse due to our sins, he,, therefore,, must have those accidental consequences which are found to accompany damned souls.

Objection Third. But the Scripture saith that the wages of sin are everlasting punishment: 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels' (Matt 25:41).

Answer. This objection is partly answered already in the answer to the previous. But further,

First, consider that the wages of sin are death and punishment under the wrath of God—till those that die the death for sin have paid the utmost farthing (Matt 5:26; Luke 12:58,59).

Second. So, then, the everlastingness of the punishment lies here if the person suffering cannot make amends to justice for the sins for which he suffers; otherwise, justice neither would nor could, because it is just, keep such still under punishment.

Third. The reason, then, why fallen angels and damned souls have an everlastingness of punishment allotted to them is because, by what they suffer, they cannot satisfy the justice of God.

Fourth. The conclusion then is that though the rebukes of God for sin by death and punishment after are the rebukes of eternal vengeance, the eternity of that punishment is for want of merit. Could the damned merit their own deliverance, justice would let them go.

Fifth. It is one thing, therefore, to suffer for sin by the stroke of eternal justice and another thing to abide forever a sufferer there: Christ did the first, the damned do the second.

Sixth. Therefore, his rising from the dead on the third day did not invalidate his sufferings but showed his merit's power. And here I would ask, Had Christ Jesus been more the object of faith, if weakness and endless infirmity had kept him under the curse, than by rising again from the dead; want of merit causing the one, sufficiency thereof causing the other?