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distance is removed in his incarnation, and the moral distance in his fatisfaction. All bars and impediments that stood in our way from law and juftice removed, which could never have been effected by all the angels in heaven, or men upon earth; and yet this is done, and done by him, who took not on bim the nature of angels, but the feed of Abraham. 8. Here you will see " the veil of the temple rent from top to bottom, and the way to the holiest of all opened ;" so that we may now “ enter in with boldness by the blood of Jesus.” The veil of the ceremonial law is rent, the veil of the curse of the moral law is rent, in the rending alunder of the soul and body of Christ upon Mount Calvary. 9. In hin you may see God, first marrying our nature into a personal union with himself, and then, having come upon a level with us, or having become one of our tribe, or family, presents himself as a Bridegroom, profering marriage with our persons ; for this is the voice of Immanuel God-man, Il. liv. 5.“ Thy maker is thine husband (the Lord of hosts is his name)"; or, Hof. ii. 19. “ I will betrothe thee unto me for ever; yea, I will betrothe thee unto me in righteousness, and in judgement, and in loving-kindness, and in mercy; I will ever betrothe thee unto me in faithfulness, and thou shalt know the Lord,”' 'viz. in a way of conjugal love and communion. 10. Here you will see him confirming the covenant of grace and promise, and turning it into an inviolable testamentary deed, which no man can disannul. Dan. ix. 27. " He shall confirm the covenant with many.” Heb. ix. 16. 17.
" Where a testament is, there must also of necessity be the death of the testator, for a testament is of force after men are dead : otherwise it is of no force at all while the teftator liveth.” Sirs, this is what we are to present you with in this holy ordinance of the supper, even the confirmed teftament of him who took on him the feed of Abraham ;" for Luke xxii. 29. “ This cup (says Christ) is the new testament in my blood," Matth. xxvi. 27 “ drink
all of it." Secondly, Another word of exhortation is this. I call you who are the sons and daughters of Zion, not only to “ go forth and behold king Solomon," and the wonders of his person and mediation, but I call you to be his bride and spouse, by giving the heart and hand to him as the bridegroom. · Let there be a match this day made up betwixt Christ and your souls. Has the glorious Son of God, “ the brightness of his Father's glory," taken hold of your nature in the family of Abraham? O then take hold of him as your kinsman; and say, as Kuth did unto Boaz, “ Spread thy skirt over me,”
and perform the kinsman's part by marrying me. Sirs, I tell you, that our blessed goel and kinsman, as he took part of your flesh, so he wears your nature, that he may wed you, and betrothe you unto himself for ever.
Oh! will you go with the man,
“ Immanuel, God with us?” His hand is stretched out, while I am speaking, saying to every one in this company,
“ Behold me! behold me!" O! subscribe the contract with heart and hand, saying, 'I am the Lords; I will be for thee, and not for another, who took not on thee the nature of angels, but took on thee the nature of man, or the feed of Abraham. Oh! that this may be the weeding-day.'
“ All things are ready, O come to the marriage.” 1. The Bridegroom is ready, the matchless Immanuel; behold he ftandeth behind your wall. « Behold the Bridegroom cometh,"
he is come; he stands at the door and knocks, saying, Open to me, Rev. Ui. 20. &c. 2. The Bridegroom's Father is ready; he consents that there should be a match between you and his eternal Son; he cries from heaven, “ This is my beloved Son, in whom I am well pleased, hear ye him. This is his cominandment, that ye believe in him," and so take him as my unspeakable gift. 3. The Spirit, the third person of the glorious Trinity, is ready, as the minister, to caft the everlasting knot between you and him, Rev. xxii. 17. “ The Spirit faith, Come.” Heb. iii. 7. 8. The Holy Ghost faith, “ To-day if ye will hear his voice, harden not your hearts." Many a kind motion doth the Spirit of God make on your souls, in order to carry on the match. 4. The friends of the Bridegroom, all faithful ministers and Christians, are ready: they rejoice “ greatly because of the Bridegroom's voice" in the gospel, offering marriage to you. Oh to hear the voice of the bride also saying, “ My beloved is white and ruddy, the chiefest among ten thousands-His countenance is as Lebanon ; excellent as the cedars-My beloved is mine, and I am his; he feedeth among the lilies ; until the day break, and the shadows flee away.” 5. The contract is ready, I mean the covenant of grace. The draught of it was made at the table of the council of peace from eternity, and the extract of it is in the Bible
have amongit your hands : and we bring it forth to you in the preaching of the gospel, and present it to every one, saying, “ To you and you, and you), is the word of this salvation fent. The promise is to you, and to your feed.” Oh! let us all fear, left a promise being made, any of us should come short of it through unbelief. The marriage-house is ready, both the lower and the higher stories of it are ready; and that moment you believe, you en
ter into the rest of the blessed Bridegroom; ye enter into the house which Wisdom hath built with seven pillars, and shall ere long be transported to the upper house of many manfions, where
Thall behold his face, and “be with him for ever.” The marriage-supper is ready; for Wisdom has not only builded her house of mercy, but “ the hath killed her oxen and fatlings; she hath mingled her wine, and furnished her table," Prov. ix. 2-5. “ Wifdom hath builded her house, The hath hewn out her seven pillars. She hath killed her beasts, she hath mingled her wine; she hath also furnilhed her table. She hath sent forth her maidens, she crieth upon the highest places of the city. Whofo is simple, let him turn in hither: as for him that wanteth understanding, the faith to him, Come, eat of my bread, and drink of the wine which I have mingled.” 7. The inarriage-robe of righteousness, and garment of salvation, is ready; for the “ righteousness of God is revealed in the gospel.” The Lord is crying to this company, “ Hearken unto me, ye stout-hearted, that are far from righteousness, I bring near my righteousness, I have placed falvation in Zion, for Israel my glory."
Well then, Sirs, fince all is ready, there is nothing wanting but the bride. O come, and be the bride of the glorious Bridegroom ; and let us all cry one to another, as Rev. xix. 7. “ Let us be glad and rejoice, for the marriage of the Lamb is come, and his wife hath made herself ready.” Amen, Amen, Amen.
THE BROKEN LAW MAGNIFIED AND MADE
Isa. xlii. 21.–The Lord is well pleased for bis righteousness
fake; he will magnify the law, and make it honourable,
THE FIRST SERMON ON THIS TEXT.
HIS chapter, you fee, is bíhered in with a solemn call
Gentiles, to take notice of Messiah the Prince, the eternal Son of God, whom he was, in the fulness of time, to send into the world, upon the great errand and buliness of the redemption of loft finers of Adam's family: and to arrest their attention and admiration unto this extraordinary person, many great and glorious things are said of him; as that he was his Father's honorary servant, his elect, the darling and delight of his soul; that he is qualified, and fitted, and called to his work. And having spoken of the base treatment he was to meet with fron the Jewish nation, the prophet comes, in the words of my text, to declare what account his own Father made of his person and undertaking : Whatever base and low thoughts his friends and countrymen may have of him, yet he “ isgiorious in the eyes of the Lord;" God's sentiments of him are quite different from theirs, for the Lord is well pleased for his righteousness fake ; as if he had said, However he be “ despised and rejected of men, as a root sprung out of a dry ground,” however you may make no more account of him ihan if he were deaf, blind, and dumb, yet “he is my beloved Son, in whom I am well pleased.” . Observe, from this cone nection, that God's thoughts of Christ are very different from the thoughts that an unbelieving world have of him; ao unbelieving world, with Herod, and his men of war, fets him at nought, but his Father reckons him the “ brightness of his glory," and calls him his ele&t.
The words then in general are, Jehovah's verdict concerning the righteousness brought in by the great Melliah, with the ground thereof; the Lord is well pleased for bis righteousness fake.
Where we may notice, 1. The great and glorious party here spoken of, and that is the Lord, or, as in the original, Jehovah the righteous Judge, the offended Lord and Lawgiver, to whose wrath all mankind are obnoxious and liable, through the breach and violation of the first covenant.
2. Something asserted concerning him, which may arrest the attention of all mankind, and fill their hearts with joy, and their mouths with praises, and that is, that he is well pleased. Whenever man bed linned, the anger and wrath of God was kindled against him, and his fury was breaking out like fire, and no:hing remained for poor man, but a fearful looking for of wrath, and fiery indignation, to consume him and all his poiterity, as a company of traitors and rebels ; but here is a surprising declaration, that though he was angry, yet his anger is turned away, his frowns are turned into smiles; the Lord, Jehovah, is well pleasit. Again,
3. We have the cause and ground of this surprising declaration. Why, what is the cause of his being well pleased ? It is for his righteousness fake; not for the sake of any ransom, atonement, or satisfaction, that the finner could make, for no man can by any means redeem his own or his brother's soul, nor give unto God a ransom for it. The redemption of the soul is precious, and ceaseth for ever as to him ; but it is for his righteousness fake, who finished transgrellion, and made an end of lin, who makes “ reconciliation for iniquity," and so brings in an “everlasting righteousness ;” the "righteous Lord loveth righteousness," and without it he can. not look with pleasure on any of Adam's race ; while Christ becomes the “ end of the law for righteousness,” he fulfills the precept, and undergoes the penalty of it, where upon the Lord declares himself to be well pleafed for his righteousness Jake.
4. We have the reason why the Lord Jehovah sustains the righteousness of the Surety in the room of the finner, or why he is so well pleafed for his righteousness fake; why (he ball magnify the law, and moke it honourable), the holy law of God, given unto man in innocency as a covenant, or an eternal rule of righteousness, was violate and broken, and the authority of the great Lawgiver affronted and contemned by man's disobe. dience : but Christ, as our Surety, he is “ made of a woman, and made under the law;" and, by bringing in everlasting righteousnesi, he not only fulfilled the law, both in its precept and penalty, but he magnifies it, and makes it honourable; be adds a new lustre and glory unto the law, which it never had before, through the dignity of his person who obeys it.
Some read the latter clause of the verse thus, He fall mago nify the law, and make (him) honourable : and so the meaning is this : 1. Christ shall not only repair the honour of the law, but restore honour to God the great Lawgiver; and, indeed, never was there such a revenue of glory and honour brought in to the crown of heaven, as by the obedience and satisfaction of Christ: “Now (fays Chrift) is the Son of man glorified, and God is glorified in him.” Through Christ, God can save finners, and give vent to his love, grace, and mercy, upon terms that are honourable to his law, justice, holineis, severity, and other perfections, that were lefed and injured by the sin of man. Or, 2. He ball magnify the law, and make him (ie. Chril) honourable, and so the latter clause of the verse is a promise of the Father unto the Son, that, upon his
re. pairing the honour of the law by his humiliation, he would make him honourable by a glorious exaltation, he would give him “ a name above every name.” But, in my subsequent discourse, I shall follow the reading in the translation, and the sense already given of it.