were various in kind, and extreme in degree. Throughout his life, he was "a man of sorrows, and acquainted with grief." He suffered much from men, not only from avowed enemies, but also from pretended friends, and even from his own disciples. He was also assailed by Satan's temptations. But, besides what he endured by the agency of creatures, he suffered from the more immediate hand of God himself as a rectoral judge. "It pleased the Lord to bruise him, and to put him to grief." As Socinians deny the penal nature of our Lord's sufferings, so they limit them to what he endured through the agency of creatures; but unless we admit that he suffered in his soul from the immediate hand of God, as an offended judge, exacting of him satisfaction for the sins of those whose cause he had undertaken, we cannot account for his dreadful agony in the garden of Gethsemane, and for his bitter lamentation on the cross. He sustained, for a season, the loss of the sensible manifestations of his Father's love, and the awful pressure of God's judicial displeasure on account of sin. This it was that drew from him those doleful complaints: "My soul is exceeding sorrowful, even unto death;""My God, my God, why hast thou forsaken me?" Well might he adopt the language of his suffering Church, with an emphasis altogether peculiar to himself: "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.

3. He was crucified, and died. Death was the penalty of the law, and the just wages of sin; death, therefore, behoved to be endured by the surety of sinners. Though Christ had obeyed the precept of the law, and endured the most exquisite sufferings in the course of his life, yet had he not submitted to death, all had been unavailing for our redemption. But, "he became obedient unto death;" and the death to which he was subjected was, of all others, the most lingering, the most painful, and the most ignominious, "even the death of the cross." It was also an accursed death; for it was written in the Jewish law, "He that is hanged is accursed of God." Deut. xxi. 23. . A curse seems to have been annexed to this mode of execution, in order to signify beforehand the curse under which Christ lay when he underwent this kind of death. Gal. iii. 10. His death was violent, in respect of the instrumentality of men, who "slew him with wicked hands;" but, on his own part, it was voluntary. John x. 18.

And, let us never forget, that his death was vicarious; for, if it had not possessed this character, we could have derived no higher benefit from his death than from that of prophets, apostles, and martyrs. "Christ died for our sins, according to the Scriptures." 1 Cor. xv. 3.

4. He was buried, and remained under the power of death for a time. Had he revived as soon as he was taken down from the cross, his enemies might have pretended that he was not really dead, and his friends would not have had sufficient evidence that he was actually dead. Therefore, to prove the reality of his death, upon which the hopes and happiness of his people depend, he was laid in a sepulchre, and continued under the power of death for three days. He was buried, also, to sanctify the grave to his followers, that it might be to them a place of repose, where their bodies may rest till the resurrection.

Let us think of the dreadful malignity and awful desert of sin, which was the procuring cause of the sufferings and death of our Saviour. Let us admire "the grace of our Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich.' And though it was only in the human nature that he was capable of suffering and dying, let us never forget the dignity of his person. He who was crucified on Calvary, was "the Lord of glory," and when he lay in Joseph's tomb, he was still "the Lord." 1 Cor. ii. 8; Matt. xxviii. 6.

The Spirit of Christ in the Old Testament prophets, testified beforehand the sufferings of Christ, and the glory that should follow; his humiliation was, accordingly, succeeded by a glorious exaltation, both that he might receive inconceivable glory for himself, as the reward of his work on earth, and also that he might continue to exercise all his mediatory offices for the good of his Church. The several steps of his exaltation are here enumerated, on each of which we shall offer a few brief remarks.

1. He rose from the dead on the third day. The resurrection of Christ was necessary, that ancient predictions might be fulfilled, and ancient types realized; and, also, that we might be assured of the perfection of that satisfaction and righteousness which he finished upon the cross. His resurrection is a well attested fact. The number of the witnesses was amply sufficient; they could not be them

selves deceived, and it is equally incredible that they could intend to deceive others; they gave the best proof men could give that they firmly believed what they testified; for they published the fact at the hazard of their lives, and many of them sealed their testimony with their blood. Christ rose with the same body that had been crucified and laid in the grave; this was evinced by its bearing the marks of the wounds which he received by the nails and the spear. John xx. 20. The disciples were glad when they saw the Lord, and his resurrection is a source of unspeakable joy to his followers in every age. His supreme Deity was thereby vindicated; his divine mission and the truth of the doctrine which he taught were fully confirmed; the sufficiency and acceptableness of the sacrifice which he offered up was attested; incontestable evidence was given of his decisive victory over death and the grave; and believers have now a certain pledge and infallible assurance of their joyful resurrection to eternal life.

2. He ascended into heaven. After his resurrection, he continued forty days on earth, that he might afford his disciples infallible proofs of his being alive after his passion, and that he might instruct them in the things pertaining to the kingdom of God. He then ascended from the mount called Ölivet, in the presence of his disciples, attended by a glorious retinue of angels, by a local translation of his human nature from earth to heaven, into which he was welcomed by the shouts and acclamations of its inhabitants. Ps. xlvii. 5. He ascended on high, that he might take possession of the glory which he had so justly merited; that he might send down the Holy Spirit in his miraculous gifts and sanctifying influences upon his Church and people; that he might rule, govern, and defend his people, as their exalted king; that he might make powerful intercession for them; and that he might prepare a place for them, and take possession of the heavenly inheritance in their name.

3. He sitteth at the right hand of God. This phrase must obviously be understood in a figurative sense; for God, being a spirit, has no bodily parts. Among men, the right hand is the place of honour and respect, and Christ is represented as set down at the right hand of God, to denote the inconceivable dignity and glory to which, as God-man, he is now advanced, and the sovereign authority and dominion with which he is invested. Eph. i. 20, 22. His sitting at

the right hand of God, implies the perfection of his rest, his security from all adversaries, and the everlasting continuance of his glorious state. Heb. x. 12.

Is Christ so highly exalted? Then we have no reason to be ashamed of the cross of Christ; for he who "endured the cross is now set down at the right hand of the throne of God." We may be assured of the preservation of his Church on earth, and that all the plots of his and her enemies must prove vain devices. Ps. ii. 1-4. And, as Christ ascended and sat down at the right hand of God, as the head and representative of his people, in his exaltation they may behold the pledge and pattern of their own exaltation.

Eph. ii. 6.

4. He is now making intercession for his people. His intercession consists in his appearing before God in the nature and name of his people, presenting the merit of his atoning sacrifice as the ground of his pleadings in their behalf, and intimating his desire to the Father, in a manner suited to his exalted state, that the blessings which he has purchased for them may be enjoyed by them. He intercedes, "not for the world, but for them which the Father hath given him;" and he pleads for every one of them particularly, in a suitableness to their diversified circumstances. John xvii. 9; Luke xxii. 32. His intercession is as extensive as the promises of the new covenant, and the blessings which he hath purchased by his death; particularly, he prays that those who are not yet converted may be brought to the knowledge of the truth; that the converted may be preserved in a state of grace, and upheld in the hour of temptation; that their persons and services may be accepted with God; that they may be progressively sanctified; and that they may, in due time, be glorified. John xvii. His intercession is ever prevalent and successful. Ps. xxi. 2; John xi. 42. The prevalent efficacy of his intercession may be inferred from the dignity of his person, and the endearing relation in which he stands to the Father. Not only is the advocate dear to the Father, but the clients for whom he pleads are also the objects of the Father's special love. John xvi. 27. Christ's pleadings in their behalf are always conformable to his Father's will; they are founded upon the sacrifice which he offered up, with which the Father has declared himself well pleased; the Father has also bound himself by promise to grant unto Christ all his requests, and his covenant shall stand fast

with him, and his faithfulness shall not fail. This should engage us to love Christ with a supreme affection; it should attract our hearts from earth to heaven, and fix our affections and desires on things above; it should encourage us to "come boldly to the throne of grace;" and it should constrain us to live to Christ, to plead his cause, and promote his interests on earth.

5. He shall return to judge men and angels at the end of the world. This is a truth clearly revealed, and fully attested in the sacred records. Enoch, the seventh from

Adam, foretold it in solemn language. Jude 14. The Old Testament Scriptures abound with promises of the second as well as of the first coming of Christ. Ps. 1. 3; xcvi. 13; xcviii. 9. The apostles with one voice, proclaim this truth. 1 Thess. iv. 16; 2 Thess. i. 7-9. Angels bear witness to the same truth. Acts i. 11. It is confirmed by the infallible testimony of Christ himself. Matt. xxvi. 64; Rev. xxii. 7, 12, 20. He will come personally and visibly, with great power and glory. The time of his coming, though fixed in the counsels of heaven, is to us unknown; but it will be sudden and unexpected, and should be regarded by us as near at hand. Matt. xxv. 13; James v. 8, 9. The great end of his coming is to judge the world, when he will pronounce the final doom of angels and men, and will consummate the salvation of his people. Heb. ix. 28.

We should accustom ourselves to frequent and serious thoughts about the coming of our Lord; for it is an event in which we are deeply interested, since "we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." We should occupy our talents till our Lord come, that we may receive from him that best of plaudits-" Well done, good and faithful servant, enter thou into the joy of thy Lord." Let us endeavour to maintain the Christian graces in lively and vigorous exercise, and to be always in a posture of preparation for the coming of Christ. Luke xii. 35, 36. And, let us "abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming." 1 John ii. 28.*

SECTION V.-The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the * See Hurrion's Sermons, vol. ii.