the whole by his own most precious blood. Our satisfaction is that Christ has died, and that alone is sure to be sufficient, for it was purposed by the Father in his own eternal counsels; our atonement has been made by the spotless Redeemer, the eternal Son, and while we adore its full perfection, we give up all thoughts of mixing with it, or adding to it, the poor, defective, imperfect, sin-stricken efforts, which frail, feeble man may strive to make in order to effect a yet further compensation for his sin. (2.) It is _complete_; _i.e._, according to the language of our Articles, it is a “perfect redemption, propitiation, and satisfaction.” It is amply sufficient for the completion of the purposed work, the removal of God’s curse, and his full reconciliation to the lost and guilty sinner. Now, in order to this completeness there are two things plainly necessary; viz., that it should be free in its application, and perfect in its effect; or, in other words, that the pardon procured by it should be both _free_ and _full_; free, for it must reach to the lowest depths of the sinner’s fall, or it can never open the door of life to those who are lost in sin; and full, for when it blots out sin, it must blot it out completely, or it can never admit the pardoned believer to the peaceful enjoyment of the love of God. When, therefore, we speak of a full satisfaction, we include both these truths, and in both these respects we are at direct variance with Rome. As to the first, it is the doctrine of the Church of England that the work wrought out by Him was so complete, that there was nothing left for the sinner to do, in order to qualify himself for pardon, but that salvation is offered us on the simple terms, “Believe, and live.” “We are accounted righteous before God _only_ for the merit of our Lord and Saviour Jesus Christ.” {12}