sins. "As under the law the perfection and efficacy of the sacrifice, consisted not so much in the killing of the victim as in the sprinkling of its blood in the holy place; and till this was performed, no atonement for the sin was effected; so this was only "a pattern of things in the heavens." Had not Christ risen and ascended, and carried with him into the holiest of all above, the memorials of his own sacrifice-infinitely valuable, incalculably efficacious, and omnipotently powerful, though the virtue and energy of this sacrifice might have been, yet would it have remained entirely quiescent, and no fruits of its surpassing excellence have appeared.

Mark here, in this aspect of the case, how much force and power the Apostle's reasoning in the text derives from the life of Christ as combined with his death. It is not so much his mediatorial life, as affording opportunities for the fruits of his death to appear, and hereby manifesting its incalculable efficacy and excellence in these blessed fruits; as by the transference, as it were, of what gave worth and efficacy in the death, to the activity and energy in the life. And what was it which rendered the death or sacrifice of Christ infinitely meritorious? It was not that he was a man, or even a perfect man, but that he was the God-man. Not that the Godhead did or could suffer, but being the altar in the sacrifice which sanctified the gift, therefore was it "that we are redeemed, not with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;" and therefore was it that "God hath purchased the Church with his own

blood." Oh, what encouragement, and what a firm ground of confidence does the Apostle's reasoning in this view of the case afford to the genuine believer in the name of Christ? Transfer the infinite worth and weight of character, as giving value, and efficacy, and power to the death of Christ,-transfuse all this into his mediatorial life, and what vitality, and energy, and power concentrate not only here; but how are all these pledged as a guarantee, that the foundation which was laid in the death, will be reared into a glorious edifice by the life of Christ, in fashioning the temple of his mystical body into living stones, polished, and built up in him? If his death effected so much, much more rather will his life more than perfect all. Here you have all the qualities, the infinitely excellent qualities, which prompted and gave value to the one, in active operation in the other. Would the Captain of our salvation ever have subjected himself to being made "perfect through sufferings," had he not intended to bring many sons to glory? Would he ever have submitted to travail of soul in the expiation of sin, and forego the satisfaction which then bore him up in seeing of the blessed fruits of this travail? Could all power in heaven and on earth ever have been righteously entrusted into his hands; but in the confidence that he would faithfully exert that power. Impossible! The love which prompted him to stoop so low, will never fail to stimulate his Almighty arm in gathering his little ones from among the pots of corruption, and beautifying them with holiness. The love which stimulated him to bear our sins in his own body on

the tree, will never allow his right arm to be drawn back in plucking them as brands out of the burning. The almighty power put forth in his own resurrection, is a pledge, that if then it was "Christ the first fruits," afterwards it will be, "they that are Christ's at his coming." The mediatorial glory with which his own head is encircled, is a guarantee that his people shall be "raised with him, and sit with him in heavenly places." His promise, as the God of truth, ensures this. His whole character, as the all-perfect Jehovah, renders it indubitable. "He is able to save to the very uttermost them that come unto God by him, seeing he ever liveth to make intercession for them." "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." "He gives his sheep eternal life; and they shall never perish, neither shall any pluck them out of my hand." "Because I live, ye shall live also." These are the assurances of the faithful and true witness. "Trust in him, therefore, and be not afraid, for in the Lord Jehovah is righteousness and strength." And, "if when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life."

3dly, The third step in the process of the Apostle's reasoning refers more immediately to man, and carries with it into the bosom of the genuine believer the most irresistible evidence of its truth and power.

"Much more being reconciled, we shall be saved by his life."

Whilst there is a sense of the term reconciliation applicable alone to God, and this is the sense to which we have formerly alluded, there is also a meaning of it, as occurring in Holy Scripture, applicable and applied to man. Not that man either does or can do anything, or offer any sacrifice, to appease or turn away the righteous displeasure of a just and holy God against the transgressor-nay, in this also, at least in the initiatory steps of the process, man is altogether passive, or worked upon entirely by God, through the word and ordinances of divine grace. Whilst "God was in Christ, however, reconciling himself to a guilty, lost world; he hath also committed to us the ministry of reconciliation ;" and his ambassadors "beseech us in Christ's stead to be reconciled to God." This latter meaning is the sense in which it is applicable to man. This is the application of the scheme of redemption to one of the great purposes for which it was formed. When this application becomes effectual, then man becomes reconciled, or at peace with God, no less than God reconciled to him. Having become the subject of this reconciliation, he is conscious to himself that a rooted and thorough change hath passed upon his state and character as in the sight of God. Lately he was dead whilst he lived, spiritually dead; but now "hath he been quickened to newness of life," and "is alive unto God, through Jesus Christ." Originally his inner man was a spiritual chaos, without form and void; but now he is created anew in Christ Jesus.

For

"Once was he darkness, but now is he light in the Lord" and "the eyes of his understanding being opened, he sees light clearly in God's light." merly he was self-willed, obdurate, and rebellious, but now "he has been made willing," "inclined, both to will and to do God's good pleasure." Lately his heart was hard as the stone or adamant, but now "the heart of flesh has been given him." Originally the fountain of the heart was corrupt, deceitful, even very wicked; but now the springs of action have been purified at the source. "A new heart has been given him, and a new spirit put within him." Lately his mind being carnal, was enmity against God, but this enmity is now transfused into friendship. Once he loved sin, and derived his chief enjoyment from the ways of it; but now he is a lover of God, and God's law is his delight. Lately he lived in malice, hateful and hating his brethren, but hatred is now changed into love, and he walks in love. He "lays aside all wrath, and malice, and evil speaking, and hypocrisy, and puts on bowels of mercies, meekness, gentleness, forbearing and forgiving." Formerly his affections were set on things seen and temporal as a portion, but now they are set on the things which are above, on "the inheritance which is incorruptible, undefiled, and unfading in the heavens." In short, being reconciled, he is now

a new creature in Christ Jesus-old things have passed away, and all things have become new." He now "puts off as concerning the former conversation, the old man with his deeds which are corrupt, and renewed in the spirit of his mind, puts on the new man,