cleanseth from all sin; and again, that, Jesus is the end of the law for righteousness, to every one that believeth. Accordingly, the message, the joyful sound of the Gospel, is as follows;-Men and brethren, be it known unto you, that through this man is preached to you the forgiveness of sins; and that those who believe on him shall be justified from all things, from which they could not be justified by the law of Moses.

The passage last cited speaks of pardon and justification as distinct blessings, and of both as bestowed on the believer. The difference between these should never be overlooked. Pardon supposes transgression, justification supposes the absence of transgression. Pardon is merely an exemption from the consequences of sinning; justification is an acquittal from the charge of having sinned, as well as from the punishment incurred by sin. There is all the dishonour of having offended in the case of man who is merely forgiven. There is all the dignity of an unsullied righteousness in the case of the man who is justified. Now the believer is not only pardoned; by means of the sacrifice and obedience of Jesus, he is justified. He is robed in the Redeemer's imputed righteousness; and, wonderful as it may seem, his ground of acceptance with God is thus made to be the same with that of his Great Surety. Who can meditate on this, and not marvel at it? The law of God, every perfection of the divine nature, every claim of the divine government, seemed to threaten the ruin of the

consequences attached to transgression. Being holy, harmless, undefiled, and separate from sinners, his sufferings could not have been on his own account. But the Lord laid on him the iniquity of us all, and so much value did the greatness of his nature impart to the obedience which he perfected, and the suffering he endured, that by his stripes the perishing are healed-the lost are saved. The obedience of all flesh could not more have honoured the requisitions of the law, than did the Redeemer's solitary sanctity; and the everlasting destruction of offenders, could not have spoken more as to the justice of its penalties than did the affliction wherewith it pleased the Lord to afflict Him in the day of his fierce anger. The precept must be good, since it is infinite excellence which appears on the earth to do it homage; the penalty also must be good, since it is the same excellence that becomes willingly exposed to it. If, therefore, men are saved from the condemnation of the law, it must be as an act of grace—of rich mercy, the only course prescribed by justice being their destruction.

It must be remembered, also, that this substitution, so adequate to all its purposes, has been made in a manner the most voluntary on the part of the Redeemer, and accepted in a manner the most satisfactory on the part of the Father. Hence a voice from heaven descends to the dwelling-place of man, saying, Deliver him from going down to the pit, for I have found a ransom. More plainly yet it speaks, telling us, that, the blood of Jesus Christ

cleanseth from all sin; and again, that, Jesus is the end of the law for righteousness, to every one that believeth. Accordingly, the message, the joyful sound of the Gospel, is as follows;-Men and brethren, be it known unto you, that through this man is preached to you the forgiveness of sins; and that those who believe on him shall be justified from all things, from which they could not be justified by the law of Moses.

The passage last cited speaks of pardon and justification as distinct blessings, and of both as bestowed on the believer. The difference between these should never be overlooked. Pardon supposes transgression, justification supposes the absence of transgression. Pardon is merely an exemption from the consequences of sinning; justification is an acquittal from the charge of having sinned, as well as from the punishment incurred by sin. There is all the dishonour of having offended in the case of man who is merely forgiven. There is all the dignity of an unsullied righteousness in the case of the man who is justified. Now the believer is not only pardoned; by means of the sacrifice and obedience of Jesus, he is justified. He is robed in the Redeemer's imputed righteousness; and, wonderful as it may seem, his ground of acceptance with God is thus made to be the same with that of his Great Surety. Who can meditate on this, and not marvel at it? The law of God, every perfection of the divine nature, every claim of the divine government, seemed to threaten the ruin of the

consequences attached to transgression. Being holy, harmless, undefiled, and separate from sinners, his sufferings could not have been on his own account. But the Lord laid on him the iniquity of us all, and so much value did the greatness of his nature impart to the obedience which he perfected, and the suffering he endured, that by his stripes the perishing are healed-the lost are saved. The obedience of all flesh could not more have honoured the requisitions of the law, than did the Redeemer's solitary sanctity; and the everlasting destruction of offenders, could not have spoken more as to the justice of its penalties than did the affliction wherewith it pleased the Lord to afflict Him in the day of his fierce anger. The precept must be good, since it is infinite excellence which appears on the earth to do it homage; the penalty also must be good, since it is the same excellence that becomes willingly exposed to it. If, therefore, men are saved from the condemnation of the law, it must be as an act of grace-of rich mercy, the only course prescribed by justice being their destruction.

It must be remembered, also, that this substitution, so adequate to all its purposes, has been made in a manner the most voluntary on the part of the Redeemer, and accepted in a manner the most satisfactory on the part of the Father. Hence a voice from heaven descends to the dwelling-place of man, saying, Deliver him from going down to the pit, for I have found a ransom. More plainly yet it speaks, telling us, that, the blood of Jesus Christ

cleanseth from all sin; and again, that, Jesus is the end of the law for righteousness, to every one that believeth. Accordingly, the message, the joyful sound of the Gospel, is as follows;-Men and brethren, be it known unto you, that through this man is preached to you the forgiveness of sins; and that those who believe on him shall be justified from all things, from which they could not be justified by the law of Moses.

The passage last cited speaks of pardon and justification as distinct blessings, and of both as bestowed on the believer. The difference between these should never be overlooked. Pardon supposes transgression, justification supposes the absence of transgression. Pardon is merely an exemption from the consequences of sinning; justification is an acquittal from the charge of having sinned, as well as from the punishment incurred by sin. There is all the dishonour of having offended in the case of man who is merely forgiven. There is all the dignity of an unsullied righteousness in the case of the man who is justified. Now the believer is not only pardoned; by means of the sacrifice and obedience of Jesus, he is justified. He is robed in the Redeemer's imputed righteousness; and, wonderful as it may seem, his ground of acceptance with God is thus made to be the same with that of his Great Surety. Who can meditate on this, and not marvel at it? The law of God, every perfection of the divine nature, every claim of the divine government, seemed to threaten the ruin of the