6. Redemption &c. does not suppose that the typical sacrifices were consumed by the fire of divine wrath.

7. Redemption from sin by the precious blood of Christ, as of a lamb without blemish and without spot, does not suppose that the Saviour of the world, suffered the penalty and obeyed the precepts of the moral law in the room and stead of sinners.

We are now prepared to answer the affirmative part of the inquiry; which was to show, what is implied in the precious blood of Christ, as of a lamb without blemish and without spot, when considered as the price of our eternal redemption.

1. It supposes a Covenant of Redemption.

It is the opinion of some divines that the covenant of redemption and the covenant of grace are the same. Others suppose that there is a wide difference between them. "The covenant of grace" says one, "subsists between God and believers; but the covenant of reredemption subsists between the Father, Son, and Ho. ly Ghost, The covenant of grace was made in time; but the covenant of redemption was made from eternity. Man has a part to perform in the covenant of grace; but man has no part to perform in the covenant of redemption. Besides, the covenant of grace is the fruit of the covenant of redemption. It was in consequence of the eternal purpose of the ever blessed Trinity to save sinners, and of the absolute certainty of Christ's fulfilling his part in the covenant of redemption, that God could immediately after the fall, promise to save sinners through faith in a Saviour to come"

The covenant of grace, and therefore the salvation of the church, seems to depend upon the covenant of redemption, as the superstructure of a magnificent cdifice rests upon its strong foundation. By many divines, "the word covenant is often used to express an agreement which is supposed to have taken place in eternity, between the Father, Son, and Holy Ghost, in regard to the redemption of the church.”

My opinion is that the covenant of redemption subsists between the Father and the Son; and that the Holy Ghost, properly speaking, is not a party concerned in the covenant, but concurs in the agreement between the Father and the Son; and engages to perform an appropriate part in carrying the design of the covenant into effect.

Although this covenant in which the Father promised the Son to give him the Heathen for his inheritance, and the uttermost parts of the earth for his possession, on the condition that he would become the Seed of the woman, and "condemn sin in the flesh," by bruising the serpent's head, was made before the world. was; yet the design of it looks forward to times subsequent to the fall of man. And the object of the covenant will not be completed, till "the Son himself shall be subject unto him that put all things under him, that God may be all in all." Therefore the Anointed of the Father, being set upon the holy hill of Zion that he might accomplish the work assigned him, said, "Lo, I come to do thy will, O God, thy law is in mine heart."

As the work of the Holy Spirit was absolutely necessary to accomplish the design of atonement; so his influences were included in the promise of the Father to the Son. This being the case the Lord Jesus Christ after his resurrection, not many days before his ascension, "being assembled with his disciples, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me." "This Jesus, God raised up, and "being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he shed forth" that which was seen and heard by the apostles, "when the day of pentecost was fully come, and they were all with one accord in one place."

The event that the Son of God would make his soul an offering for sin, which, in other words, expresses the same as atonement, was as certain, as that the pur

pose of God is unchangeable. And the consequences of this promise of the Father to the Son, are brought into view by the prophet Isaiah: "When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will 1 divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sins of many, and made intercession for the transgressors:"*

The Father promised the Son a seed to serve him; the salvation of this seed was infallible; for the Son knew that all whom the Father had given him, would, through the power of the Holy Ghost, come unto him; and those who should come to him, he would in no wise cast out.

That the Son of God might fulfil his part of the covenant of redemption, he must become the Son of man, that by his death, he might destroy him who had the power of death, that is, the devil. Satan had the power of death, because it was predicted that he should bruise the heel of the Son of man. The death of Christ, or the atonement, will not completely destroy satan or the works of the devil, until the design of the atonement is carried into effect, by the concuring influences of the Divine Spirit. The glorious work of the Redeemer is sometimes spoken of in a manner which comprehends the work of the Holy Spirit. What was done by our Lord in making atonement, or in performing his part of the work of redemption, was done in the days of his flesh; Christ as a priest has accomplished the whole work, which the Father gave him to do. "For this he did once,

* Isa lii, 10.

when he offered up himself" But as King on God's holy hill of Zion, he will reign, till he has put all enemies under his feet. The last enemy that shall be destroyed is death. Hence in the last day, "they that have done good shall come forth to the resurrection of life." This will be effected by the powerful voice of the Son of God. Jesus in performing his part of the covenant, has Jaid a foundation for the destruction of the works of the devil; He, therefore, will lead captivity captive. And the God of peace will, in his own time, bruise Satan under the feet of all the saints.

There is not, strictly speaking, an identity between the covenant of redemption and the covenant of grace. This will appear by comparing another passage from the prophecy of Isaiah with that already exhibited. "Ho every one that thirsteth, come ye to the waters; and he that hath no money,-come ye, buy and eat; yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness? Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of Da. vid."* The preceding passages are expressive of two distinct covenants. The one between God and the Son of God; The other between God and fallen man. The conditions to be performed in the covenant of redemption, lay upon the Seed of the woman, who was the Son of man. The covenant of grace involves conditions on the part of man

The condition in the language of the prophet is to incline the ear come, or hear, Hence, hear, and your soul shall live To the same effect is the language of the New Testament in the words of Christ himself: "God so loved the world, that he gave his only begotten Son, that whosoever be

* Isa. lv, 1-3.

lieveth in him should not perish but have everlasting life. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation."

Not only a distinction is to be made between the covenant of grace and the covenant of redemption; but a difference is involved in the covenant of grace itself, when distinguished from the covenant of redemption. What I mean is, I think it important to distinguish between a mere proposal of the covenant, condition of the covenant, and God's making a covenant with those who comply with the terms of it. The Prophet Isaiah proposes the covenant; and then God is brought into view as engaging that he will make an everlasting covenant with those who comply with the proposal; and in making this covenant he confers the sure mercies of David. And the sure mercies of David no doubt, mean the same as the blessings of the Gospel. Our Lord, accordingly gave a commission to his apostles and ministers, commanding "them to propose the covenant of grace to all in these plain and comprehensive terms." "He that believeth and is baptized shall be saved: but he that believeth not shall be damned." Although Christ will damn the final unbeliever; yet he speaks to sinners in the language of grace, because he promises eternal life to him that believeth. God appears gracious, he appears in his true character, as a God who is love, in letting sinners know, that, if they believe they shall be saved; but if not, they must be damned.

Always when God promises the blessings of the new covenant to sinful man, it supposes cordial approbation of the covenant on the part of man. Pardon and salvation, therefore, are always connected with repentance and faith. The terms of the covenant, however, in Leviticus, are expressed by an humble and submissive heart. "If then their uncircumcised hearts be humbled, and they accept of the punishment of their iniquity: then will I remember my covenant with Jacob,