Jesus of Nazareth was delivered to death, to a death most extraordinary in its nature, and the most dolorous in its circumstances; for consider,

1. The place where he died.

We all hope to die at our homes-but Jesus was led out to Calvary-a place putrid with blood and bones, and there they crucified him.

2. The persons amongst whom he died.

He was crucified between two thieves, whom their fellows would not permit to live because of their enormities. He was thus classed with sinners of the vilest character.

3. The death itself.

It was crucifixion; the most lingering, and the most painful mode of death, and it was the most infamous one. In the estimation of the Jews, it was an accursed death, for, according to their own law, "cursed was he that hangeth on a tree."

II. THE AGENTS EMPLOYED.

1. Human agency was permitted.

Permitted, for in one sense the death of Christ was eminently voluntary : "No man taketh my life from me; I have power to lay it down, and power to take it again." But human agency was permitted, "Ye have taken, and by wicked hands have crucified and slain." It was the Jews that did it. Their High Priest said it was expedient for him to die; their Pontius Pilate condemned him; their Judas betrayed him; their Herod mocked him; their priests plotted his death; their Scribes and Pharisees rejoiced in it; their populace shouted for it. This agency was not at all necessary, the death of Christ could and would have been brought about, had they never interfered. Thus their guilt was inexcusable, since their actions were not by the determinate counsel of Jehovah.

2. Divine agency was in this transaction. A God appears in this amazing scene. Lift up your eyes to the throne of the majesty on high, and listen to the voice which proceeds therefrom: Awake, O sword, against the Man that is my fellow, saith the Lord of Hosts."

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The death

of Christ was not casual, it was not accidental; it was according to the certain counsels entered into between the Fa

* See Goodwin's "Redemption Redeemed," on this topic.

ther, Son, and Holy Spirit, in the abyss of a past eternity. "He spared not his own Son, but delivered him up for us all."

III. THE END SECURED.

Not for himdelivered for our

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'The chas

"God was in Christ

He was delivered up for what? for whom? Not for his own iniquity, for he had none. self, for he was no transgressor. He was offences, and raised again for our justification." tisement of our peace was upon him." reconciling the world to himself, not imputing their trespasses unto them." His death furnishes the means of our life, for ، God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.'

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B- -T.

LIII.

GOSPEL BLESSINGS.

ACTs iii. 26." Unto you first, God having raised up his Son Jesus, sent him to bless you, by turning every one of you from his inquities."

The text forms the concluding paragraph of the sermon which Peter delivered on the occasion of healing the lame man. At an early hour, he and John repaired to the Temple, for the purpose of prayer, as they approached, they beheld a man, lame from his birth, laid at the gate Beautiful. On this man a miracle was effected. The consequence of which was, that a large concourse of people gathered round the two apostles, wondering at that which had taken place. Peter seized hold of the occasion, to discharge his duty as an apostle, and preached unto them Jesus.

I. THE FACT STATED.

"God raised up his Son Jesus."

The title Son here given to Christ, evidently describes the relationship in nature, betwixt the first and second person of the adorable Trinity. The great truth of the text is that

the whole mediatorial work of Christ was by the appointment, with the sanction, and had the approval of the Father. 1. The scheme of redemption originated in the Divine counsels.

This glorious scheme was not an after-thought, forced upon God by the circumstances in which human transgression had placed him. He who sees the end from the beginning, saw the trangression of man and the consequences it entailed, and before his creation made provision for his redemption. Psalm xl. 6-7. Some people understand the scriptures to say that Christ came to procure the love of God-but the language of our text and of many other passages is, that Christ was "raised up," as a special manifestation of the love of God. John iii. 16. v. 8.

2. The death of Christ was by Divine appointment. Not perhaps the mode of it-that was permitted. His death appears, and only appears, to have been the result of human agency. Human power could not have caused his death. His death required a putting forth of Omnipotence, for what but almighty power could produce death in the God-man. "He was delivered up by the determinate counsel of God." Is the death of Christ considered as sacrificial? He is the "Lamb of God;" the "lamb" of God's choosing; the "lamb" of God's providing. Genesis xxii. 8. Is the death of Christ considered as necessary? "It became Him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through suffering." Heb. ii. 10. Is the death of Christ considered as substitutionary? He hath laid upon him the iniquity of us all." "It pleased the Father to bruize him, he hath put him to grief; when thou shalt make his soul an offering for sin.' Isaiah liii. 6-10.

3. The death of Christ was accepted by the Father.

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That the atonement was acceptable and accepted, is shown by the resurrection. He was delivered for our offences, and was raised for our justification." "If Christ be not risen, then is our preaching vain." If Christ be not raised, your faith is vain, ye are yet in your sins."

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1 Cor. xv. 14-17. The exaltation of Christ, apart from the peculiar character he sustains in it, is another mark of his Father's approval. Therefore God hath highly exalted him." "When he had by himself purged our sins, sat down on the right hand of the majesty on high."

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II. THE OBJECT CONTEMPLATED.

"That he might turn away every one of you from his iniquity."

The message of the angel announcing his birth to Mary, was, "thou shalt call his name Jesus, for he shall save his people from their sins." This was the chief design of his being "raised up;" whatever other objects may be accomplished thereby, this was the great end. Everything he said and did was in entire subservience to this. The whole mediatorial work of Christ has reference to this; to destroy sin, to destroy the works of the devil.

This object is accomplished by the power of moral suasion; there is no compulsion-every one is "turned away from his iniquity," willingly. Not that man can turn away of himself, or turn away when he pleases; he owes the power and the will to the Holy Spirit of God, who enlightens, awakens, and convinces of sin; and when these motions are yielded to, and the individuals who are their subjects become penitent, he enables them to believe; while in the act of believing he changes their nature, turns them away from the guilt, penalty, and practice of iniquity, and enables them to perfect holiness in the fear of the Lord.

III. THE BLESSEDNESS CONNECTED WITH THIS.

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Sent him to bless you, in turning every one of you from his iniquity."

True happiness is only to be found in salvation from sin. Any man who is under either the guilt or the power of sin is unhappy. Sin has produced all the misery in the world. Its steps are attended with disappointment, vexation, remorse, and every unhallowed and miserable feeling. Besides this, sin has brought on us the curse of God. It produces misery, and exposes to misery. How happy, thenthrice happy, is The man whose sin is pardoned," so that he fears nothing from the displeasure of God; "whose sin is covered," so that he is no longer under its withering, blighting, blasting power. Such a one is happy in the favour of God; happy in the witness of adoption; happy in the possession of a holy nature; happy in the hope to which he is begotten, of an inheritance that is incorruptible, undefiled, and that fadeth not away."

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IV. THE REASON FOR PREACHING THE GOSPEL TO THE JEW FIRST,

1. As a demonstration of its truth.

How suspicious a circumstance it would have been had Christ sent his disciples far away from Judea to preach his gospel. How eagerly it would have been seized upon by his enemies, who opposed his claims and disbelieved his mission. Christianity has had opponents in all ages, and under such circumstances how gladly would these have urged, "If all these things did occur, why not have given an opportunity for their truth to be tested, by preaching to the very people who are said to be witnesses of these things?" And so they did. The apostles were enjoined to commence their mission in the very streets where the facts occurred, and they did so within six weeks after some of the facts had transpired.

2. As a demonstration of its mercy.

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When a sinner is thoroughly sensible of his undone condition, his predominant feeling is despair. And how is the messenger of mercy to deal with such a feeling? Why, Christ has furnished him with the means of meeting and removing it. Go," he said to his apostles, "into all the world, and preach the gospel to every creature." For "thus it behoved Christ to suffer," that "repentance and remission of sins might be preached in his name," commencing “ at Jerusalem." Go," as though he had said, "to the scene of so many miracles; to the city whose stones are stained with the blood of my servants the prophets; to the city whose inhabitants have filled up the measure of their iniquities by their clamour for my blood; go to this city, and after you have gathered my murderers together, after singling out them who crowned me with thorns, who scourged me, who nailed me to the cross;-offer my mercy to them, and then go into all the world, and where ever you find a sinner despairing of mercy, tell him that having offered mercy to my murderers, he need not despair."

G.