tion. It is from this rich source the awakened sinner draws sufficient answers to the accusations of the divine righteous law and of his own conscience. It is here that he finds abundant arguments of hope and pleading, in addressing the tribunal of God, for remission and for all other blessings. Through Jesus the Mediator of the new covenant, and the blood of sprinkling, that speaks better things than the blood of Abel, we come, with humble hope and confidence, to God the judge of all, Heb. xii. 2, 24.

The relieving efficacy of redemption, in its influence on the hope and comfort of pardon, will be made farther evident afterwards, in considering the means of just impression of the divine promises. It was needful to take some view of it here, in considering the grounds of esteem of Christ's mediation. In order to just views of these grounds, it is useful to consider the influence of redemption, not only on the hope of pardon, but also on the other branches of the christian hope. The hope of pardon, or mere impunity, is but a part of that hope it is but a part of the hope that is needful, in order to abundant peace of conscience, and the full contentment of the heart that loves God. Such contentment requires the well-founded hope, not only of remission, but of the heavenly blessedness, and all the other above-mentioned blessings of the covenant of grace. There is an incomprehensible greatness in these objects of hope, which strengthens the difficulties that arise from the sinner's grounds of sorrow and fear. When he considers duly the infinite greatness and majesty of the true and living God, the unspeakable blessedness, and high dignity of an interest in that God as his God, and of the full and perpetual enjoyment of him; he must see that so great a superstructure of hope, requires a great foundation of proportionable strength to support it. A sinner is not a true penitent, if he imagine such a foundation in himself. A sinner blinded by self-flattery, and swelled with the pride of impenitence,. may more easily hope for any thing; because in effect he imagines every thing due to him however little such a one considers

the obligations he is under to God; he scarcely sets bounds to his secret pretensions about what he imagines God is obliged to do for him. The very reverse of all this is the view of things that occupies the mind of a sinner whose conscience is duly awakened. While the hatefulness and guilt of sin discourages him; while God's law and justice alarm him and even God's goodness to him, justly appears to him as an unspeakable aggravation of his guilt; the incomprehensible greatness of the blessings of God's covenant, and particularly of the heavenly blessedness, astonishes and amazes him: the more glorious that blessedness appears in itself, the more it appears contrary to his deserving and the greater difficulty he finds to reconcile the hope of it with just impressions of God's greatness and holiness, and of his own meanness and guilt. The more he loves God, the more he must desire that blessedness, and abundant well-founded hope of it: the more he desires that hope, the deeper must his concern be about the things that seem to stand in the way of it. Nothing can be more desirable to a conscience in such a situation, than a suitable relief from such difficulties and a satisfying foundation of so great hopes. Redemption affords such a relief from fears, and such a foundation of hope, as the conscience of a sinner wants. It affords arguments for hope, of far superior efficacy, to all the grounds for discouragement and hinderances of hope, that can perplex the most anxious mind. This it does not only as it is a full satisfaction to divine justice, but also as it is an incomparable gift of divine mercy. This is evident from the scripture commendations of divine love in redemption, in the passages formerly cited. It was observed that these passages commend redemption, not only as a very great display and effect of divine love; but as Surpassing all other effects of it, that can possibly be conceived: and that there is more stress laid on God's love in giving his Son, than in giving heaven itself.— Were it suitable to the rules of human justice and government, that a sovereign should rescue rebels from the sanction of his law by the death of his Son; his

giving his Son to die for such people while enemies, would be a more wonderful act of mercy, than his receiving them into his palace, when returned to their allegiance. It is by reasonings of this kind, that the seriptures inculcate the pre-eminence of redemption, Rom. v. 7, 8, 9. Nor are these reasonings insisted on, merely as inducements to divine love, though that in deed is a chief end and use of them; but also, as encouragements of Christian hope. The incomprehensible greatness of the blessings of God's covenant, produces an admiration that tends, of itself, to hinder hope. The mysterious mercy manifested in the Mediator of the covenant, produces superior admiration of a different kind; that tends to strengthen hope, and to make difficulties vanish. In relying on redemp. tion, a sinner finds the strongest encouragement, to hope for the greatest blessings he can ask or think of; because, he finds God has given abundantly, above all we can ask or think already, Eph. iii. 20.

XIV. In considering the grounds of due esteem of redemption, it is fit to observe, that as it is a satisfy ing foundation for supporting the hope of the greatest happiness; so the transcendent manifestation it gives of the glory of God, is a new additional ingredient of happiness of inestimable value and importance. This is evident from scriptures formerly cited, to prove that the glory of God in Christ's mediation, is a source of abundant joy to redeemed sinners. It was observed before, that the manifestations of the perfections of Gud, are the objective causes of the happiness of his creatures: as also, that though these perfections are always the same; the manifestations of them are not all equally glorious and that the manifestations of them in redemption, is of eminent excellency. Hence it follows, that it must be an eminent objective cause of the happiness of all who love God. No wonder the scriptures speak of it as attracting the attention and admiration of the most exalted intelligences. It tell us, that the things relating to our redemption, are things which the angels desire to look into, 1 Peter i. 12. and by which the manifold wisdom of God is made

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known to principalities and powers in heavenly places, Eph. iii. 10. They are things, which have a peculiar fitness to inspire the universe, with the purest and most delightful admiration of God's moral perfections, and especially of his infinite mercy and love.But they must chiefly be additional ingredients of happiness, to those who are chiefly concerned in them, that is, to redeemed sinners. Redemption must give a peculiar, eternal enjoyment to them, not only because it is so eminent a manifestation of the glory of that God, whom they love with their whole hearts; but because it is a manifestation of his glory, in the effects of his love to themselves.

The discovery given of God's glory in that divine work, is not only a considerable additional part of the happiness of the redeemed; but has a manifold tendency to heighten the enjoyment of all the other parts of it. All the parts of our salvation are in themselves unspeakably desirable. They have an intrinsic worth and excellency in them, to which our esteem never bears a full proportion. But notwithstanding of this, the manner in which they are purchased and bestowed, gives an additional lustre; or, as it were, an additional sweetness to their intrinsic worth. This is evident from the excellencies of redemption that were considered above. It was observed, that it heightens the enjoyment of the conscience, in the comforts of pardon, that it is purchased and bestowed in so glorious a way; a way that equally honours God's justice and mercy, and equally secures the authority of the divine law, and the safety of the transgressor; and that the most valuable gifts, have an additional dignity in them, when given in such a way, as honours the moral excellence of the benefactor. The Redeemer's sacrifice, which, in scripture style, is called a sacrifice of a sweet-smelling savour, does, as it were, perfume his purchase, with the incense of infinite imerit and love; and the favour of eternal mercy heightens the soul's complacency in all the parts of it.

XV. In considering the nature and grounds of due esteem of redemption; it is needful to consider, not

only Christ's oblation, by which redemption is purchased; but also his intercession, which is a principal cause of the application of it. Though our knowledge of this, as well as of other mysteries, whether of nature or grace, is very imperfect, in our present state : yet what may be known of it, shews its manifold suitableness to the exigencies of our consciences, and ought to attract our highest esteem.

This branch of Christ's mediation, is variously expressed in scripture; particularly by his appearing before God for us, Heb. ix. 24. his being our advocate with the Father, John ii. 1. his standing at the golden altar, before the throne of God to offer up, with much incense, the prayers, Rev. viii. 5. of those who come to God by him, Heb. vii. 25. as also by the efficacious pleading of his blood, as the blood of sprink ling, which speaks better things than the blood of Abel, Heb. xii. 24. and by his praying to the Father for us, John xiv. 16. John xvii. though we must still remember the great disparity betwixt this and all other addresses that are called prayer. These, and the like scriptures, give that knowledge of the nature of Christ's intercession that is needful, in order to practical acknowledgment, and improvement of it. They shew that Christ's intercession, is founded graciously on his oblation, and that as in his oblation, he willed the expiation of our sins, by his bearing the punishment of them, and atoning divine justice for them; so in his intercession, he continually wills the application of that atonement, and the actual communication of the fruits of it to sinners: it is evident also, that his willing these things, does not resemble the petition of a supplicant, but the address of one who claims his right; and that this interposition of the Mediator in heaven, in the right and virtue of his oblation on earth, is an appointed intermediate cause of our access, and acceptance with God, and of the whole of our salvation.

The necessity of practical acknowledgment of Christ's intercession, is implied in the scriptures which describe the nature and ends of it, and is much insisted on in other scriptures, particularly in the scriptures