and covenant settled from everlasting* for the redemption of sinners. For the fall of man, which rendered his interposition necessary, was not an unexpected contingency; but was foreseen and provided for before man was created upon the earth, yea, before the foundations of the earth were laid.

2. After man had sinned, this glorious Head and Surety made known the certainty and benefit of his mediation and engagement on the behalf of sinners, according to the good pleasure of his wisdom, and as the case required; otherwise, upon the entrance of sin, the full execution of the sentence of the law denounced against the offenders, might perhaps have immediately followed: but he revealed himself. He showed mercy to Adam, covenanted with Noah, walked with Abraham, conversed with Moses, dwelt with his church in the wilderness, and was known by the name of the

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Holy One of Israel." David ascribes to the Shepherd of Israel the name of Jehovah, and Isaiah declares, that the Lord of Hosts is the Husband of the church. These characters of Shepherd, and Bridegroom, and Husband, are appropriated to MESSIAH in the New Testament. He therefore is Jehovah, the Lord of Hosts, whom Abraham, David, and Isaiah, worshipped; or his appearance upon earth would be evidently to the disadvantage of those who believe in him. If he were not God, he would be a creature, for there is no medium; and consequently our Shepherd would be infinitely inferior to the Almighty Shepherd, who was the refuge, the trust, and the salvation of his people, before MESSIAH was manifested in the flesh.

3. In the fulness of time he veiled his glory.

Prov. viii. 31.; Tit. i. 2.

+ Isa. liv. 5.; Psal. xxiii. 1.

He "who was in the form of God, and thought it "not robbery to be equal with God, took upon "him the form of a servant, and was made of a "woman, made under the law."* Then the union between him and the people whom he came into the world to save was completed; because "the children were partakers of flesh and blood, "he likewise took part of the same." "The "Word, who in the beginning was God, and was "with God, was made flesh." And in our nature, though he knew no sin, he was treated as a sinner for us, to declare the righteousness of God, in his forbearance and goodness to all who had been saved in former ages, and in the forgiveness and salvation of all who should trust in him to the end of time. He suffered "once," once for all, "the just for the unjust, to bring us to God." And now God is revealed, not only as merciful, but as just, "in justifying him which believeth in "Jesus." God is well pleased in him, and, for his sake, with all who accept him. Their sins are expiated by his sufferings;§ and his perfect righteousness, the whole of his obedience unto death, is the consideration or ground on which they are accounted righteous.

By virtue of this union likewise he is their life. They receive of his fulness, as the branches || derive their life and fruitfulness from the tree whereon they grow; therefore the apostle said, "I live, yet not I, but Christ liveth in me." This is the great mystery of Christianity, which words alone cannot explain: it is a divine appointment, hidden from those who are wise and prudent in their own sight, but revealed to all who, with the

↑ John, i. 1. ¶ Gal. ii. 20.

§ Rom. iv. 6.; Jer. xxiii. 6. || John, xv. 1.

simplicity of children, are desirous of being taught of God, and wait patiently upon him, in the use of his prescribed means, for the light and influence of his Holy Spirit.

From this subject, the substitution of MESSIAH for sinners, we may learn,

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1. How to estimate the evil of sin. That sin is a great evil, is evident by its effects. It de'prived Adam of the life and presence of God, and brought death and all natural evil into the world. It caused the destruction of the old world by water. It is the source of all the misery with which the earth is now filled; it will kindle the last great conflagration; yea, it has already kindled that fire which shall never be quenched. But in no view does the sinfulness of sin appear so striking as in this wonderful effect, the suffering and death of MESSIAH: that notwithstanding "the dignity of his person, and the perfection of his obedience to the law, and that though he prayed in his agonies, "that if it were possible "the cup might pass from him,"* yet, if sinners were to be saved, it was indispensably necessary that he should drink it. This shows the evil of sin in the strongest light; and in this light it is viewed by all who derive life from his death, and healing from his wounds. We may be afraid of the consequences of sin from other considerations; but it is only by looking to him who was pierced † for our transgressions, that we can learn to hate it.

2. The complete justification of those who believe in him. They are delivered from all condemnation. Every charge against them is overruled by this plea, that "Christ has died, and is "risen" on their behalf, "and ever liveth to make

Luke, xxii. 42.

+ Zech. xii. 10.

Rom. viii. 1.

"intercession for them." And though they are still in a state of discipline, for the mortification of sin yet remaining in them; and though, for the trial, exercise, and growth of their faith, it is still needful that they pass through many tribulations; yet none of these are strictly and properly penal. They are not the tokens of God's displeasure, but fatherly chastisements, and tokens of his love, designed to promote the work of grace in their hearts, and to make them partakers of his holiness.* Though necessary at present, they will not be necessary long; and therefore the hour is at hand when all tears shall be wiped away from their eyes, and they shall weep no more. His true servants, in the midst of the storms by which they are tossed on the tempestuous sea of this life, are no less safe, and, notwithstanding their imperfections, are no less beloved, than those who have already escaped out of the reach of every evil, and are now before the throne.

3. The reason why believers are not wearied, nor overpowered, by all the difficulties of their service, nor by all the arts and efforts of their enemies. They are one with Christ. He who has all power in heaven and in earth is engaged for their support. When they faint, he revives them; when they are wounded, he heals them; when their foot slippeth, he upholdeth them. He has said, "because I live, ye shall live also." Therefore, who can prevail against them, when their "life is hidden with Christ in God?" And farther, the knowledge of their Saviour's love, and of the holy, awful, yet amiable and endearing, character of God displayed in his mediation, is the source of their love, gratitude, and cheerful obedience. It is this makes hard things easy, and + Col. iii. 3.

*Heb. xii. 6-11.

bitter things sweet. "The love of Christ con"straineth them."* They look to him and are enlightened. And when they consider who he is, in what way, and at what a price, he redeemed them, and what he has prepared for them; when they attend to his gracious word, "Fear none of "those things which thou shalt suffer: be thou "faithful unto death, and I will give thee a crown "of life: they, out of weakness, are made strong; they are inspired with fresh courage; they take up their cross with cheerfulness, and can adopt the language of the apostle, "None of these things move me, neither count I my life dear, "so that I may finish my course with joy."

SERMON XXI.

MESSIAH DERIDED UPON THE CROSS.

PSALM Xxii. 7,8.

All they that see me, laugh me to scorn; they shoot out the lip, they shake the head, saying, He trusted on the Lord, that he would deliver him; let him deliver him, seeing he delighted in him.

FALLEN man, though alienated from the life of God, and degraded, with respect to many of his propensities and pursuits, to a level with the beasts that perish, is not wholly destitute of kind and compassionate feelings towards his fellow-creatures. While self-interest does not interfere, and the bitter passions of envy, hatred, malice, and revenge, are not roused into exercise, he Acts, xx. 24.

* 2 Cor. v. 14. + Rev. ii. 10.