"

bruised for our iniquities.-All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all." "It pleased the Lord to bruise him, and to put him to grief: thou shalt make his soul an offering for sin.-He shall bear their iniquities. He bare the sin of many." You see, my brethren, that Christ not only bare our punishment, but our iniquities: and this can imply nothing less, than actual translation of guilt from the sinner to the sacrifice." It was exacted, and he became answerable." He willingly consented to become our surety, to assume our flesh, and expiate our sins by his own suffering and death upon the cross. He was capable of doing this, and willing to do it. 'The human nature he assumed was preserved free from all contamination of sin; so that his life was not forfeited, or suffering deserved, by any personal transgression. He had power to lay down his life, and power to take it again, and no mere creature ever was or can be placed in a similar situation. "He loved us and gave himself for us, an offering and a sacrifice unto God for a sweet smelling savour." Eph. v. 2. The imputation of guilt no more implied criminality or pollution than the sacrificing of the harmless lamb rendered it sinful and defiled: or than a man becomes chargeable with the extravagance and profligacy of the poor insolvent, whom he liberates from prison by paying his debt, out of a most generous compassion.

And let us not suppose, that this language concerning Christ bearing our sins, was merely that of prophecy or poetry: for the writers of the New Testament, in didactive prose, are equally decisive, or even more so. "He was made sin for us, who knew no sin; that we might be made the righteousness of God in him." 2 Cor. v. 21. This certainly implies a reciprocal imputation of our sin to Christ, and of his righteousness to us. "Christ hath redeemed us from the curse of the law, being made a curse for us." Gal. iii. 13. "Who his own self bare our sins in his own body on the tree." He suffered once for sins, the just for the unjust, that he might bring us to God" 1 Peter ii. 24. iii. 18." Being justified freely by his grace, through the redemption, that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins-that he might be just and the justifier of him that believeth in Jesus." Romans iji. 24-26. These and many similar expressions, as connected with the institutions of the ceremonial law, and the reasonings of the apostle in his Epistle to the Hebrews, are abundantly sufficient to prove, not only that the doctrine of an atonement by the vicarious sufferings of Emmanuel is contained in Scripture, but that it is the most prominent and central part of revelation. This is confirmed by the appointment of the Lord's Supper, in perpetual remembrance of the death of Christ; and for a constant representation of the life of faith, under the figure of "eating the flesh and drinking the blood of Christ." We may therefore confidently affirm, that they who deny or explain away this doctrine, prefer their own reasonings to God's sure testimony, and endeavour to remove the key-stone of an arch, the whole of which would at length fall down, if they could succeed. So that mere natural religion, which palliates and flatters human pride, will uniformly be preferred to the religion of the Bible, by all who lose sight of this fundamental doctrine: and facts do fully demonstrate that this has always in process of time been the consequence, when persons have argued themselves, and others, out of the ancient and orthodox interpretation of redemption by the Saviour's atoning blood.

But the present occasion admits not a fuller discussion of this important subject. The propitiatory oblation made by the Lamb of God, being of infinite value, was sufficient to take away the original and actual sin of mankind, as if it had been but one complex transgression. Millions in every age have received the benefit of it; and if the whole human race should at once apply for pardon and salvation by the blood of Christ; it would suffice to take away

* Bishop Lowth on Isaiah, liii. 7.

all their sin. The efficacy of the typical sacrifices was confined wholly to the Jewish nation: but that of the one atoning sacrifice of Christ extends equally to other nations. It is sent to them all without exception; and we can assure any sinner throughout the earth, that if he believe in the Son of God he shall be saved. So that none perish, because there is no help for them, but because pride, love of sin, and aversion to the spiritual service of God, harden their hearts in unbelief, and they "will not come to Christ that they might have life." In this sense" The Lamb of God taketh away the sin of the world."

But he also taketh away guilt from the conscience by the sprinkling of his blood. 1 Peter i. 2. The atonement made upon the cross eventually profits none but those, who apply it to themselves. This is represented in the Lord's supper; as it was of old by the eating of the paschal lamb, with the sprinkling of its blood. We are not communicants merely by hearing of, or seeing, the emblems of Christ's body and blood, but by eating and drinking them. The Lord Jesus "who gave himself a ransom for all, to be testified in due time," 1 Tim. ii. 5, 6. sends his gospel to sinners, and by the powerful convictions of the Holy Spirit, he effectually destroys their self-confidence; then their conscience becomes burdened with the guilt of their former sins; and whatever effects they use to get relief, all prove ineffectual, till they understand the nature, and see the suitableness and glory of redemption by the blood of Christ. Applying in true repentance and living faith for an interest in this propitiation, they find the load of guilt removed, and obtain stable peace, connected with deep humiliation, hatred of sin, watchfulness against it, acquaintance with the divine law and their own hearts, and great tenderness of conscience. "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh : how much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God?" Heb. ix. 13, 14. x. 22. Nothing but this view of the cross, this application to the blood of sprinkling, this washing in the fountain opened for sin and uncleanness, can give that kind of peace and confidence which hath been described: because nothing else can shew the enlightened and humbled heart the divine justice and holiness, in harmony with mercy and truth, glorified in pardoning and saving the chief of sinners. And whenever this peace has been lost through relapses into sin, there is no other way of recovering it, but that in which it was at first obtained! nay, indeed, it cannot be preserved in the midst of those numberless imperfections and defilements, that accompany our best days and duties, except by continual application to the blood of Christ which cleanseth from all sin.

In consequence of the atonement and intercession of Christ, the power of the Holy Spirit destroys in the heart of his disciples, the dominion, love, and pollution of sin; by means of the motives, encouragements, and ordinances of the gospel. In this sense also, "the Lamb of God taketh away the sin of the world:" for this is the only method, by which the hearts of men all over the world can be made holy; and all men in every nation of the earth, who believe in the name of Christ, are thus sanctified by faith in him." Acts xxvi. 18. "Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water by the word; that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." Eph. v. 25-27. "You who were-enemies in your minds by wicked works; yet now hath he reconciled; in the body of his flesh through death; to present you holy, and unblameable, and unreproveable in his sight." Col. i. 21, 22. He gave himself for us, that he might redeem us from all iniquity, and purify us unto himself a peculiar people, zealous of good works." Titus ii. 14. Thus will the Lamb of God continue to take away the sin of believers all over the world, till there be no remains of it left; and till the whole company shall be "presented faultless before the presence of his glory with exceeding joy." Jude 24.

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III. Then we consider the call to "Behold the Lamb of God which taketh away the sin of the world."

I shall confine myself to the exact import of the words, as spoken by John; but refer likewise to several other Scriptures of a similar nature. "There is no God else beside me, a just God and a Saviour;-look unto me and be ye saved, all the ends of the earth." Isaiah xlv. 21, 22. "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.' John iii. 14, 15. "Looking unto Jesus, the author and finisher of our faith, who, for the joy set before him, endured the cross, despising the shame; and is set down at the right hand of the throne of God." Heb. xii. 2. The Baptist may be supposed to have addressed his disciples to this effect. You want pardon of your sins, and deliverance from the power and pollution of iniquity: "Behold then the Lamb of God who taketh away the sin of the world.' He alone can confer these blessings; apply to him, become his disciples, rely on him entirely, and follow implicitly his directions; thus you will be saved, and be made instrumental to the salvation of your fellow

sinners!'

But we may understand the call in a more comprehensive sense, as an exhortation to meditate seriously and frequently on the great doctrines thus revealed; to behold and contemplate the person and redemption of Christ with fixed attention, and humble faith. He seems to address us from the cross, and "Is it nothing to you, all ye that pass by? Behold, and see if there be any sorrow like unto my sorrow, which is done unto me; wherewith the Lord hath afflicted me in the day of his fierce anger." Lam. i. 12. Let us then turn our thoughts from all other subjects, and with believing application to ourselves, contemplate the interesting scene, which we this day com

to say,

memorate.

We cannot well enter on such meditations, without adverting to the language of the sacred writers, concerning the essential and eternal deity of Christ, One with the Father, the Creator and Upholder of all worlds, the object of universal worship and adoration. We consider this glorious person coming in the flesh to be the Saviour of the world, to seek and save the lost, from mere love and compassion to deservedly perishing sinners. The spotless purity of his human nature; the perfection of his obedience to the divine law; the depth of his voluntary humiliation; the poverty, and contempt, and the contradiction of sinners, which he endured through life, demand our most serious attention. He effected not his gracious purposes in our behalf, as a monarch or a conqueror: he taught not as a philosopher or a moralist : "but he took upon him the form of a servant," and "gave his life a ransom for many."

We should, however, especially contemplate the variety and intenseness of his sufferings, in the closing scene of his humiliation: the excruciating pain he endured from the scourge, the thorns, and the nails, and when hanging on the accursed tree; with the anguish of mind he felt when agonizing in the garden, and when on the cross, he exclaimed, " My God, my God, why hast thou forsaken me?" It is very important for us to reflect on what the Redeemer suffered from men; from the base treachery of Judas, the unfaithfulness of Peter, the cowardice of the disciples; the cruel injustice of Caiaphas, the scribes, priests, council, and even their servants; from the contempt and indignity put upon him by Herod and his men of war; the Cruelty and scorn of Pilate's soldiers; the lingering tortures of the cross, the ingratitude of the insulting multitude, and the revilings even of the malefactors. We should recollect likewise, that this was the hour and power of darkness and what gloomy imaginations, and detested thoughts might be presented to the mind of Christ, by the subtle and energetic influence of evil spirits, may be best conceived by those who " are not ignorant of their devices." "He suffered, being tempted, that he might be able to succour them that are tempted:" and the assault of Satan in the desert may convince us,

that he would do his utmost, when permitted, to bruise the heel of Him, who came to crush his head and destroy his works.

But we are also taught, that it pleased the Lord to bruise him, and to put him to grief: and to make his soul an offering for sin." "Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of Hosts; smite the shepherd." Zech. xiii. 7." He spared not his own Son, but delivered him up for us all." And when we compare our Lord's agony in the garden, and his exclamation on the cross, with the conduct of his own disciples under the severest tortures: we must be convinced that his cup was embittered inconceivably more than theirs, and that consolations and supports were vouchsafed them, of which he was wholly left destitute.-We cannot explain this subject.-We may be certain, that remorse of conscience, despair, and the prevalence of hateful passions, which will eternally increase the misery of condemned sinners, could have no place in the mind of the holy Jesus: but whatever pain, shame, wrath, curse, agony, or misery, he could possibly endure; whatever the justice of God, the honour of the law, and the instruction of the universe in the evil and desert of sin, required; all this the Redeemer suffered, till he could say with his expiring breath, "It is finished." It should likewise be remembered, that our Lord most willingly submitted to all these sufferings, from love to our souls and regard to the glory of God. No man had power to take away his life: the prince of this world had no part in him; no personal transgression exposed him to the sentence of death; but love, that passeth knowledge, moved him to give himself a propitiatory sacrifice for our sins! The meekness, patience, and persevering fortitude, with which our Lord suffered, should not pass unnoticed. "He was brought as a lamb to the slaughter, and as a sheep before his shearers is dumb, so he opened not his mouth." "Christ also suffered for us, leaving us an example that ye should follow his steps; who, when he was reviled, reviled not again : when he suffered he threatened not." 1 Pet. ii. 21-23.

The circumstances attending his crucifixion, also form a proper subject of meditation. The sun was miraculously darkened, as a token of the divine displeasure, and an emblem of the gloom which overspread the Sun of righteousness. Yet in this deep humiliation of the Lord of glory, he rescued one perishing sinner from the jaws of destruction, and took him with him to paradise. When he expired, "the vail of the temple was rent ;" the rocks were torn by an earthquake, the graves were opened, and the preparation made for the resurrection of those saints, who were appointed to grace the triumph of the rising and ascending Saviour. For the event of his sufferings in his personal exaltation, and the complete salvation, in body and soul, of all the unnumbered myriads, which ever did, or ever shall believe in him, is the last particular, to which our present meditations should be directed. But it is time for us to proceed,

IV. To consider the peculiar instructions to be derived from these contemplations.

The worth of our immortal souls is most emphatically taught us by the cross of Christ. "What is a man profited if he gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?" Could any one literally gain the whole universe, as the price of iniquity, and keep it with every imaginable advantage during the term of human life; it could neither preserve his body from the grave, nor his soul from eternal misery! "It costs more to redeem the soul: that must be let alone for ever." View the Saviour agonizing in Gethsemane, and expiring on the cross! Did he endure these unknown sufferings to preserve men from temporal poverty, pain, or death? By no means: but to deliver them from the wrath to come; where" their worm dieth not, and the fire is not quenched." Who can doubt then, that an immortal soul is man's principal treasure? It is possessed by the meanest, and it infinitely exceeds in value all the distinctions of the mightiest. He who made the soul knows its worth: and he deemed

it so valuable, that he ransomed our souls from ruin, at the price of his own blood. Shall we not then deem the salvation of them our grand concern, and regard all interfering objects as unworthy our notice in the comparison? If we would never succeed in any one thing all our lives, except in this main concern, our felicity will be congratulated by angels to eternity; if we should prosper in all other respects, and fail here, our folly and misery will be lamented and execrated for ever.

Our children also have immortal souls. Does then our love of them induce us to use every means of providing for their comfort in this world? and shall it not influence us to proportionable earnestness in seeking their salvation? O cruel and infatuated parents, who take excessive care about the bodies of your children, and leave their precious souls to perish everlastingly for want of diligent instruction; or perhaps even help to murder them by indulging their sinful dispositions, and setting them a bad example! Nay, let us further learn to consider, that our relatives, neighbours, and enemies, have immortal souls, because they are so valuable. "He that winneth souls is wise:" let us then think nothing too much to expend or attempt in promoting that grand object, for which the Son of God shed his precious blood.

But viewed in this glass, how vain does the world, and all things in it appear! "God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom the world is crucified to me, and I unto the world." What are empires, or the loss of them? What renown, or infamy? What affluence or poverty? What the most exquisite pleasure or torturing pain, when put in competition with eternal happiness or misery? or when viewed in connection with the cross of Christ? Had he not so loved us, all possible prosperity could not have prevented our everlasting misery: if we believe in him, all possible adversity cannot prevent our everlasting happiness. Let us not then envy the wealthy and successful, but pity and pray for them: let us not covet worldly things, repine for want of them, or lament the loss of them let us not join in the vain mirth of condemned sinners, or be satisfied with any thing short of the joy of God's salvation.

By contemplating the cross of Christ, we may learn the perfection of God's justice and holiness, the excellency of his law, and the desert of sinners. In the condemnation of fallen angels and wicked men, and in many other awful ways, the Lord hath proclaimed his abhorrence of iniquity, and his determination to magnify his holy law: yet his mercy not being visible in those events, it might have been thought, either that he was incapable of shewing mercy, or that in exercising mercy he would abate from the demands of justice, and connive at transgression. But the subject before us, well understood, confutes all such vain imaginations. When mercy triumphed most illustriously, justice was most gloriously displayed, the law most honoured, and sin most exposed to universal detestation. Rather,' says the Saviour, will I bear the curse of the divine law, and the punishment of sin, in my own person, and make an expiation of infinite value by my sufferings and death upon the cross, than either leave sinners to perish without help, or allow the law to be dishonoured, and justice to be relaxed for their benefit." "Do we then make void the law through faith? God forbid, yea we establish the law." Here again we may learn repentance, and abhorrence of our iniquities. "They shall look on me, whom they pierced, and mourn." The more lovely and glorious the divine perfections appear, the more excellent the holy law, and the more hateful and destructive transgression are found to be; the deeper should be our sorrow and remorse, while we recollect and review all our numerous and heinous offences, and all their aggravations; and the more ought we to dread and hate those evil propensities, from which all our crimes proceed, and which continually aim, as it were, to "crucify the Lord afresh, and put him to open shame." When we view the miseries of the world, and the ravages of death, we may well inquire, "Who slew all these?" And the consideration may help to abase us for sin, and excite us to oppose and crucify our lusts, which are the murderers of the whole human race, and