dead body covered with wounds and blood. This sight rendered it needless to say more. The whole assembly united as one man, to search out, and to destroy his murderers. The application is obvious.—May our hearts, from this hour, be filled with a determined, invariable resentment against sin, the procuring cause of the humiliation and death of our best Friend and benefactor!

and thus wilfully, though unwittingly, they | ed them in his will, should be slain, Antony fulfilled the prophecies. They preferred the threw aside a cloth, and showed them his punishment which the Romans appropriated to slaves who were guilty of flagitious crimes, and therefore insisted that he should be crucified. According to the Roman custom, those who were crucified were previously Scourged. Thus, when they had mocked him, and made him their sport, by putting a crown of thorns on his head, and a reed in his hand for a sceptre, in derision of his kingly office, he was stripped and scourged. It was not unfrequent for the sufferers to expire under the severity and torture of Scourging. And we may be certain that Jesus experienced no lenity from their merciless hands. The plowers plowed his back. But more and greater tortures were before him. He was engaged to make a full atonement for sin by his sufferings; and as he had power over his own life, he would not dismiss his spirit, till he could say, "It is finished."

And now, to use the words of Pilate, "Behold the man!" John xix. 5. Oh! for a realizing impression of this his extreme humiliation and suffering, that we may be duly affected with a sense of his love to sinners, and of the evil of our sins, which rendered it necessary that the surety should thus suffer! Behold the Lamb of God, mocked, blindfolded, spit upon, and scourged! Let us add to all this the consideration of his praying for his tormentors, (Luke xxiii. 34,) and we have an example of perfect magnanimity.

Shall we then refuse to suffer shame for his sake, and be intimidated by the frowns or contempt of men, from avowing our attachment to him! Ah! Lord, we are, indeed, capable of this baseness and ingratitude. But if thou art pleased to strengthen us with the power of thy Spirit, we will account such disgrace our glory. Then we will not hang down our heads and despond, but will rather rejoice and be exceeding glad, if the world revile us, and persecute us, and speak all manner of evil against us, provided it be falsely, (Matt. v. 11,) and provided it be for thy sake!

SERMON XIX.

MESSIAH SUFFERING AND WOUNDED FOR US.

Surely he hath borne our grief and carried our sorrows. He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed.-Isaiah liii. 4, 5.

WHEN Our Lord was transfigured, Moses and Elijah appeared in glory and conversed with him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important topics. The scripture makes little provision for the indulgence of our curiosity, but omits nothing that is necessary for our instruction; and we learn thus much from it, that they discoursed, not upon the trifling things which the world accounts great, such as the rise and fall of empires; but they spake of the sufferings of Jesus, and of the decease which he should accomplish at Jerusalem, Luke ix. 31. They spake of his Exodus, (as the Greek word is,) his departure out of this life, the issue and completion of his engagement for sinners; that is, his crucifixion and death. This is the grand theme of heaven and heaven-born souls. We lately considered the cruel insults Messiah submitted to, from the servants in the High Priest's hall, and from the Roman soldiers. The passage I have now read leads our meditations to the foot of the cross. May the Holy Spirit realize the scene to our hearts! The cross of Christ displays the divine perfections with peculiar glory. Here the name of God is revealed, as a just God and a Saviour. Here the believer contemplates in one view, the unspeakable evil of sin, and the unsearchable riches of mercy. This gives him the most affecting sense of the misery which he has deserved, while at the same time he receives the fullest assurance that there is forgiveness with God, and

Shall we continue in sin, (Rom. vi. 1,) after we know what it cost him to expiate our sins! God forbid! When Mark Antony addressed the citizens of Rome, to animate them to revenge the death of Cæsar, he enlarged upon Caesar's character, his great actions, his love to the Roman people, and the evidence he had given of it, in the donations and bequests he had appointed them by his will, the particulars of which he specified. When he had thus engaged their admiration and gratitude, and they discovered emotions of regret and sensibility, that Cæsar, the discovers a sure foundation whercon he may greatest character in Rome, who had fought build his hope of eternal life, without fear of and triumphed for them, and had remember-disappointment. From the moment the apos

of dismission from every evil. But the death of Jesus was death indeed, death in all its horrors, the death which sinners had deserved to suffer as transgressors of the law.

cifixion. This punishment being unknown to the Jews, till they were brought under the Roman power, they had, therefore, no express name for, in their language. Yet it is plainly described by the psalmist, who, speaking, 3. The chastisement or the punishment of by the spirit of prophecy, in the person of our peace was upon him, that chastisement or Messiah, says, "They pierced my hands and punishment on the account of which sinners my feet," Psal. xxii. 16. And it was typified obtain peace with God.-It properly signifies under the law of Moses, (Deut. xxi. 23; Gal. here, a punishment for instruction or example. iii. 13; 1 Cor. v. 7; John iii. 14,) by the curse | Punishments are inflicted, either for the corannexed to hanging upon a tree, which was rection of an offender, or for the prevention the nearest death to this; by the paschal of evil, or for example to others. The two lamb, which was roasted; and by the brazen former reasons could not apply to our Lord. serpent. It was a fit death for a sinner, pain- He had committed no evil, he was perfect ful and ignominious. How circumstantial before, and in suffering. But standing in the were the prophecies, how apposite the types, place of sinners, and engaged to expiate their how exactly was all fulfilled, and how won- offences, he was made a public example of derful was it that the Jews should be led to the misery and distress which sin demerited. depart from their own customs and purposes, Thus justice was vindicated in the exercise in order to their accomplishment, though of mercy, and sinners believing in his name, they intended nothing less! But it was the are exempted from punishment, for his sake, determined counsel and appointment of God, in a way which affords not the least encou(Acts. ii. 23,) who over-rules all the designs ragement or extenuation to sin. And thus of men, and all that to us appears contingent, our peace is procured. to the purposes of his own will and glory.

2. He was bruised.-If we distinguish wounded from bruised, the latter may be referred to the sorrows of his soul, for it is expressly said, "It pleased the Lord to bruise him:" that distress broke his heart, filled him with dismay, caused him to be sore amazed and very heavy, and to say to his disciples, "My soul is exceeding sorrowful, even unto death," Matt. xxvi. 38. No words can be more selected and emphatical, than those which the evangelists use in describing his consternation in the garden of Gethsemane. How can this his dejection and terror be accounted for by those who deny that his sufferings and death were a proper atonement of sin; and who suppose, that when he had given to men a perfect rule of life, and commended it to them by his own example, he died, merely to confirm the truth of his doctrine, and to encourage his followers to faithfulness under sufferings! Many of his followers, who were thus witnesses for the truth, and patterns of faithfulness to us, have met death in its most terrible forms with composure, yea, with pleasure, yea, with transports of joy. But is the disciple above his Lord? If christians have triumphed in such circumstances, why did Christ tremble? Not surely because their courage and constancy were greater than his. The causes were entirely different. The martyrs were given up to them who only could kill the body; but Jesus suffered immediately from the hand of God. One stroke of his mighty hand can bruise the spirit of man more sensibly than the united power of all creatures. Jesus died. They that believe in him, are said to sleep in him, 1 Thess. iv. 14. To them death comes disarmed of its sting, wearing a friendly aspect, and bringing a welcome message VOL. II.

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II. The effect of his sufferings for sins not his own. He bore our griefs, and carried our sorrows; he was wounded and bruised for us, the chastisement of our peace was upon him, that by his stripes we may be healed. The Hebrew word here, and the Greek word which the apostle Peter uses in his quotation of this passage, (1 Pet. iii. 24,) which we render stripes, is properly the mark which stripes or wounds leave upon the body, or as we say, scars. The scars in his hands, feet, and side, and perhaps other marks of his many wounds, remained after his resurrection. And John saw him in vision, before the throne, as a lamb that had been slain. All these expressions and representations, I apprehend, are designed to intimate to us, that though the death of Messiah is an event long since past, yet the effects and benefits are ever new, and to the eye of faith are ever present. How admirable is this expedient, that the wounds of one, yea, of millions, should be healed, by beholding the wounds of another! Yet this is the language of the gospel, Look and live. Look unto me, and be ye saved." Three great wounds are ours, guilt, sin, and sorrow; but by contemplating his weals, or scars with an enlightened eye, and by rightly understanding who was thus wounded, and why, all these wounds are healed.

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You who live by this medicine speak well of it. Tell to others, as you have an opportunity, what a Saviour you have found. It is usual for those who have been relieved, in dangerous and complicated diseases, by a skilful physician, to commend him to others who are labouring under the like maladies. We often see public acknowledgements to this purpose. If all the persons who have felt the efficacy of a dying Saviour's wounds apprehended by faith, were to publish their cases,

singularity by avoiding every appearance of evil; they will not only despise you in their hearts, but they will take the occasion of despising and speaking evil of the truth itself on your account, But if you are all of a piece, and are truly solicitous to adorn your profession, by walking agreeably to the rules of the gospel, and filling up your relations in life to the glory of God, and the good of your fellow-creatures; by thus well-doing, you will put to silence the ignorance of foolish men, (1 Pet. ii. 15,) and in a great measure stop their mouths if you cannot change their hearts. And though they may affect to rail at you, or to ridicule you, they will be con strained to feel a secret reverence for you in their consciences.

how greatly would his power and grace be tendance upon the ministers who preach it, displayed! They are all upon record, and will are not accompanied with a spirit of humility, all be known in the great day of his appear- integrity, and benevolence; if you are pas ing. Some of them are occasionally publish- sionate, peevish, discontented, censorious, or ed, and may be read in our own tongue.proud; if they observe that you are greedy And though they are not all related with of gain, penurious, close-fisted, or hard-heartequal judgment, nor attended, with circum-ed; or even if you comply with their cus stances equally striking, yet there is a suffi- toms and spirit, mingle with them in their ciency, in this way, to leave the world with- amusements, and do not maintain a noble out excuse. Not to mention modern accounts of this kind (though many might be mentioned which are indisputably true, and superior to the cavils of gainsayers,) the Confessions of Augustin may be appealed to, as a proof that the gospel is not a system of notions only, but has a mighty power to enlighten the bewildered mind, to subdue the obstinate will, to weaken the force of long confirmed habits <evil, to relieve from distressing fears, and o effect a real, universal, permanent, and beneficial change of sentiment and conduct, such as no similar instance can be found, in the history of mankind, to have been produced by any other principles. But if you are a true christian, in the circle of your connections you will sometimes have a fair opportunity of giving a reason of the hope that is in you. Pray for grace and wisdom to improve such seasons; and if you speak the truth in simplicity and love, you know not but the Lord may give his blessing to your testimony, and honour you as an instrument of good. And to convert one sinner-now look-Behold the Lamb of God! The from the error of his way, is an event of greater importance, than the deliverance of a whole kingdom from temporal evil.

Yet remember, if you espouse this cause, a certain consistency of character will be expected from you, without which you had better be silent, than speak in its defence, or profess yourself a sharer in the privileges of the gospel. There are too many persons who treat the great truths we profess as mere opinions, points of speculation, which form the shibboleth of a party: there are others, who think an attachment to them the sure sign of an enthusiastic deluded imagination: and there are others, again, who misrepresent them as unfavourable to morality, and affording a cloak and an encouragement to licentiousness. Beware, lest, by an improper conduct, you lay stumbling-blocks in the way of the blind, strengthen the prejudices of the ignorant, and give weight to the calumnies of the malicious. The people of the world are quick-sighted to the faults of religious professors; and though they affect to despise their principles, they are tolerable judges what that conversation is which only these principles can produce, and always expect it from those who avow them. They will make allowances for others, and admit human infirmity as a plea for their faults, but they will not extend their candour to you. If your zeal for the truth, and your regular at

But are there any hearts of stone amongst us, who are still unaffected by the love and sufferings of the Son of God; who are still crucifying him afresh, and living in sin, though they hear and know what it cost him to make an atonement for sin? Yet now hear

Lord in mercy open the eyes of your mind. I address you once more. I once more conjure you, by his agony and bloody sweat, by his passion, cross and death, to seek to him that your souls may live. Can you be proof against these arguments? Nay, then, should you live and die thus obstinate, you must perish indeed.!

SERMON XX.

SIN CHARGED UPON THE SURETY.

All we like sheep have gone astray; we have. turned every one to his own way, and the Lord hath laid upon him the iniquity of us all.-Isaiah liiì. 6.

COMPARISONS, in the scripture, are fre quently to be understood with great limitation. perhaps out of many circumstances, one only justly applicable to the case. Thus, when our Lord says, "Behold I come as a thief," (Rev. xvi. 15,) common sense will fix the resemblance to a single point, that he will come suddenly and unexpected. So when wandering sinners are compared to wandering sheep, we have a striking image of the danger of their state, and of their inability to recover themselves. Sheep wandering with

out a shepherd, are exposed, a defenceless | way of our own hearts. He made us to be and easy prey, to wild beasts and enemies, happy; but as he made us for himself, and and liable to perish for want of pasture; gave us a capacity, and a vastness of desire, for they are not able either to provide for which only he himself can satisfy, the very themselves, or to find the way back to the constitution and frame of our nature, render place from whence they strayed. Whatever happiness impossible to us, unless in a way they suffer, they continue to wander, and if of dependence upon him, and obedience to his not sought out, will be lost. Thus far the laws. The lamb that grazes in the meadow, allusion holds. But sheep in such a situation and the fish that swins in the stream, are are not the subjects of blame. They would each in their proper element. If you suppose be highly blamable, if we could suppose them them to change places, they must both perish. rational creatures; if they had been under But the brute creation have no propensity to the eye of a careful and provident shepherd, such changes as would destroy them. The had been capable of knowing him, had wil- instincts implanted in them by their great fully and obstinately renounced his protection Creator are conducive to their welfare; and and guidance, and voluntarily chosen to to these instincts they are uniformly faithful. plunge themselves into danger, rather than If you can conceive of beasts impatient to to remain with him any longer. Thus it is leave the shore and improve their situation with man. His wandering is rebellious. by rushing into the ocean; and the fishes God made him upright, but he has sought equally earnest to forsake the waters in quest out to himself many inventions, Eccl. vii. 29. of new and greater advantages upon the dry God has appointed for all mankind a safe land; it may illustrate the folly of fallen man, and pleasant path, by walking in which, they who, turned aside by a deceived heart, refuses shall find rest to their souls; but they say, life, and seeks death in the error of his ways. We will not walk therein, Jer. vi. 16. They For the will of God (if I may so speak) is our were capable of knowing the consequences proper element; and if we depart from it, our of going astray, were repeatedly warned of sin unavoidably involves our punishment. We them, were fenced in by wise and good laws, naturally indulge hard thoughts, of God, and which they presumptuously broke through. think the rule he has enjoined us too strict And when they had wandered from him, and severe, intended to restrain us from real they were again and again invited to return good, and propose to ourselves some unknown to him, but they refused. They mocked his advantages by transgressing it. Thus Satan messages and his messengers, and preferred persuaded Eve, and we derive from her: and the misery they had brought upon them- though we know that she only gained misery selves, to the happiness of being under his by the experiment, we rashly repeat it for direction and care. Surely he emphatically ourselves. The Scripture assures us that deserves the name of the good Shepherd, the ways of God are pleasant; but we will not who freely laid down his life to restore sheep be persuaded. Experience proves that the of this character! way of transgressors is hard, but we resist My text therefore expresses the sentiment the conviction, and hurry on in a round of of those, and of those only, who are acquaint-continual disappointment. Are the proud, ed with the misery of our fallen state, feel the covetuous, the voluptuous, or the ambitheir own concern in it, and approve of the tious, happy? I appeal to conscience. inethod which God has provided for their deliverance and recovery. It contains a confession of their own guilt, and an acknowledgment of his mercy.

I. A confession of guilt and wretched ness.-Sin has deprived us both of the knowledge and presence of God. In consequence of this, we wander, every one to his own way. All are under the power of sin, and all equally strangers to the paths of peace and safety. The paths which sinners choose for themselves are diverse from each other, as inclination or circumstances vary; but however different in appearance, if persisted in, they terminate at last in the same point. They all lead to destruction. We may observe on this head,

1. It is a sufficient proof of our depravity, that we prefer our own ways to the Lord's; nor can he inflict a heavier judgment upon us in this life, than to give us up entirely to the

2. There is only one right way, but a thousand ways of being wrong. If you are not following him, who has said, "I am the way, the truth, and the life," (John xiv. 6,) you are wandering, you are far from God; for none can come to the Father but by him: and far from peace, for there can be no true peace in the mind unless he bestows and maintains it. The profane and the self-righteous, the open sinner and the hypocrite, the lover of pleasure and the lover of gold, the formal Papist and the formal Protestant, though they seem to travel different roads, though they pity or censure each other, will meet at last (unless the grace of God prevent) in the same state of final and hopeless misery. It is grievous to a spiritual and benevolent mind, to see those who are all wrong disputing among themselves which of them is right. Each one is ready to think himself wise, if the folly in which he allows himself be not