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pleasure. It was, therefore, originally, and absolutely, pleasing to him. He is the same yesterday, to-day, and for ever. It will, of course, be alway, and equally, pleasing. We are not, therefore, left to the necessity of debating, or even inquiring, whether the satisfaction of Christ is sufficient for all men, that is, whether there is a quantum of merit, mathematically estimated; on which every man may rely, because it is so great, as to rise to any definite, or supposed limit. Independently of all discussions of this nature, every man is assured, that, if he is interested in this covenant by becoming one of the seed, or followers, of Christ, by possessing that knowledge, or faith, which is the condition of justification; he will certainly, also, be accepted of God; as being one of those, whom this promise included.

The number, and the greatness, of the sins, committed by any man, and the degree of guilt, which he has accumulated, however discouraging, or overwhelming, it may prove in the hour of deep contrition, ought in no wise to persuade the penitent to doubt, even for a moment, of the sufficiency of Christ as an expiation for him. One sin, only, is mentioned in the Scriptures, as admitting of no atonement: viz. blasphemy against the Holy Ghost. Others are indeed exhibited as peculiarly dangerous; because, acquiring peculiar strength by habit, they conduct men, with few exceptions, to final impenitence and immoveable hardness of heart. But none of these is declared to be in itself, beyond the reach of forgiveness. For the sin against the Holy Ghost, repentance never existed. He therefore, who has good reason to believe, that he is the subject of faith in the Redeemer, and repentance towards God, has equal reason to believe, that his sins are blotted out, and his soul accepted, through the atonement of Christ; sufficient for him, and for all others who are like him.

With the same confidence may the anxious, trembling sinner rely on the same righteousness as the ground of his own future acceptance with God. The language of GOD on this subject is, Him that cometh unto me, that is, in this manner, will I in no wise cast out. The sole concern of every sinner ought, therefore, to be the attainment of this evangelical character; the very thing, which is intended by coming to GOD; and not curious inquiries,

nor anxious doubts, concerning a point, so easily settled in this manner, and so clearly decided by the Scriptures.

4thly. The salvation of the Church is here shown to be an object of inestimable greatness and importance.

It has, I trust, been proved, that this event was a primary part of the providential system of God towards mankind, and the subject of a solemn covenant between the Father and the Son in the ages of Eternity. For the accomplishment of it, as one primary object, this world was created; and a mysterious and most wonderful system of Providence carried into execution. For the accomplishment of it the Son of God condescended to be born, to lead a life of humiliation and suffering, to die on the cross, and to be buried in the tomb. For the accomplishment of it he rose again from the dead on the third day; ascended into Heaven; sat down on the right hand of the Majesty on high; and makes an unceasing and effectual intercession. For the same end the Spirit of Truth came into the world on a divine and benevolent mission; and here renews and purifies the souls of men, and conducts them to the heavenly world. For the same end the world itself will be consumed with fire; the visible heavens pass away with a great noise; they that are in the graves hear the voice of the Son of God, and come forth; the judgment be set; angels and men be tried, and sentenced to their respective rewards; new heavens and a new earth be created, wherein righteousness shall dwell for ever: while, at the same time, the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

Each of these things declares in a forcible manner the importance of this mighty object in the sight of God. In his providence the Means are never greater, more numerous, or more splendid, than the nature of the End will amply justify. The means, which I have recited, are the most magnificent and awful events, of which we have any knowledge. The greatness of the end is proportional. Accordingly, St. Paul in a most sublime exhibition of this subject, in the eighth chapter of the Epistle to the Romans, declares, that the earnest expectation of the Creature (in the Greek, Creation) waiteth for the manifesta

tion of the Sons of God: and that the whole Creation groaneth, and travaileth together in pain, with this divine and most wonderful birth.

If, then, the salvation of the Church holds this high place in the divine estimation; it ought unquestionably to hold the same place in ours. By each of us it ought to be regarded as an event of incomprehensible magnitude, of transcendent glory, and of an importance, sufficient to reward, with propriety, the labours and sufferings of the Son of God.

Of proportional importance is the salvation of each of the Individuals, of which this assembly of the righteous is composed. Lord Shaftesbury has decided, that no conduct, in which future good to one's self is the motive of action, can be virtuous. Proofs of the soundness of this decision his Lordship has not however furnished, and plainly was not able to furnish: for it is a decision, contradicting alike the voice of common sense, and the voice of GOD. GOD by commanding us to flee from the wrath to come, and to lay hold on eternal life, has assured us of the rectitude of this conduct. In the observations, contained in this discourse, we have seen ample reason for this command; and ample proof of the rectitude of the conduct, which it requires. If the salvation of the Church was so great and glorious a thing in the sight of God; the salvation of each individual, which it contains, is proportionally important: a thing in itself great and good; incomprehensibly great and good; deserving our supreme attention, most anxious labours, and most fervent prayers. The attainment of it, in every instance, is pleasing to our Creator; makes man lovely in his sight; and diffuses a peculiar joy over that happy world, where all the virtuous are assembled together. Let every one of us, therefore, with all humility of mind, with strong crying, and many tears, begin, and carry on, this prime business of life, unseduced by sophistry, unwarped by temptation, unbroken by discouragement; and by a patient continuance in all well-doing seek so faithfully for glory, honour, and immortality as to obtain in the end everlasting life.

SERMON XLIV.

CHRIST A PROPHET.

HIS PERSONAL PREACHING.

LUKE xxiv. 19.

And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, who was a Prophet, mighty in deed and word, before God, and all the people.

In the preceding discourse I considered, at some length, the Covenant of Redemption. In the terms of this covenant, I observed, was contained the substance of Christ's employment, as the Mediator between God and man, and the reward, which He was to receive in this character. By the substance of his employment, I intend the things, which he did, and suffered, alike, while in the execution of the Mediatorial office. These things naturally follow the covenant of Redemption, in a system of Theology, and therefore, naturally demand our next examination.

In the Scriptures, Christ is frequently spoken of, as the Prophet, Priest, and King, of mankind. This distribution of his Mediatorial character into three great and distinguishing parts is. undoubtedly, the most proper, which can be made; and is amply authorized by the Spirit of God: it will, therefore, be followed in these discourses.

The first, and at the same time the most remarkable, designation of the Redeemer, as a Prophet, is found in the 18th chapter of Deuteronomy. In the 15th verse, Moses says to the Israel

ites: The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. This promise, we learn from the verses immediately following, was given to the Israelites, in answer to their petition, at the foot of Mount Horeb: Let us not hear again the voice of the Lord, our God; neither let us see this great fire any more; that we die not. In answer to this petition, the Lord said unto Moses: They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee; and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him.

In this very remarkable prediction we are taught,

1st. That a Prophet should, at some subsequent period, be raised up, in the Jewish Church; and of that nation; who should be like unto Moses; that is, one who, like Moses, introduced a new dispensation, to stand in the place of the Mosaic; as that, at the time of this prophecy, was introduced into the place of the Patriarchal Dispensation. In the last chapter of Deuteronomy written, not improbably, by several hands, and closed perhaps, by Ezra, it is said; There arose not a Prophet since in Israel, like unto Moses. If this was really written by Ezra, it is a direct testimony, that the Prophet, marked out in this prediction did not arise until after the captivity. In John i. 19-21, we are informed, that the Jews, to wit, the Sanhedrim, to whom belonged the right of inquiring into the authority and commissions of Prophets, sent a solemn delegation to John the Baptist, to demand of him an account of his character. They first asked him, particularly, Art thou Elias? and, upon his answering in the negative, asked him again, Art thou that Prophet?o #goons; THE Prophet by way of eminence. In John vi. 14, the five thousand Jews, whom Christ fed with five loaves and two fishes, under the strong impression of that wonderful miracle said concerning Christ, This is of a truth that Prophet, that should come into the world. In John vii. 40, we are told, that the multitude of the Jews in the temple, after hearing the discourses of Christ, recorded in this chapter, said, Of a truth, this is THE Prophet.

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