a Pharisee, as to the righteousness which is by the "law, blameless;" Phil. iii. But he has been since taught, to "count all things but loss for the excellency "of the knowledge of Christ;" and is content to style himself the chief of sinners.

Having thus attempted to show the design and meaning of the words, I propose, something more at large, to unfold the proposition, and point out some of those important and extensive truths it contains. I say, some of them; for it is not possible that either men or angels can fully sound the depth of this one sentence, "that "Jesus Christ came into the world to save sinners." I shall afterwards infer, and enforce the other part of the text, that it is indeed "a faithful saying, and worthy of "all acceptation." And may He, who came into the world to procure salvation for sinners, and is now exalted on high to bestow it, accompany the whole with his promised blessing.

The tenor of the proposition readily suggests three inquiries. First, Who this person is, here spoken of, Jesus Christ? Second, What is meant by the salvation he is said to have undertaken? Third, By what means he effected it?

Let us, first, speak of this gracious, this wonderful person, Jesus Christ. Jesus Christ. We already bear his name as professed Christians; and we speak of him as our Master, and our Lord: and so far we say well. But, as he has told us, many will call him Lord at the great day, to whom he will profess, "I never knew you "whence you are, depart:" so it is to be feared there are many now, that outwardly acknowledge him, who neither know whence he is, nor who he is. Though we have Moses and the prophets, the apostles and evangelists, continually with us; though it is the immediate VOL. II. 2 Q

aim and intent of all their writings, in every history, promise, prophecy, type, ceremony, and law, to set him before our eyes; and though there is hardly an image in the material creation but is adopted by the Scriptures to shadow forth his excellency; ignorance of Jesus Christ, and what he has done for his people, is the great cause that religion appears so low and contemptible to some, and is found so tedious and burdensome by others. Let us therefore attend to the record God has given of his Son; for I propose in this article to say little of my own, but to lay before you the express, powerful, indubitable testimony of Holy Scrip

ture.

And here we are taught, first, That Jesus Christ is God. The first words of St. John's Gospel are full to this point: "In the beginning," (that is, at the conmencement of time and things, when as yet nothing else existed,)" was the Word, and the Word was with God, "and the Word was God." To prevent a possibility of mistake, and to confirm the eternity of this divine Word in the strongest manner, it is immediately added, "the same was in the beginning with God. All things

were made by him." And, lest this likewise should be either contested or misunderstood, it is guarded by an universal negative, "without him was not any thing made that was made." Further, to prevent, if possible, the surmise, that, in these glorious words, the Eternal Word acted with a deputed power only, the apostle subjoins, "In him was life," life essentially; and from him, as the fountain, life and light proceeded to his creatures: "In him was life, and that life was "the light of men." To this agrees the declaration of St. Paul: "For by him were all things created that "are in heaven, and that are in earth, visible and invisi

ble, whether thrones, or dominions, or principalities, 66 or powers; all things were created by him and for "him;" (by his power and wisdom, for his glory and pleasure.) "And he is before all things, and by him "all things consist," Col. i. Elsewhere he speaks of him expressly, as, over all, God blessed for ever; "who upholdeth all things by the word of his power; the same yesterday, to-day, and for ever." It were easy to enlarge this way; but I shall content myself with observing this general proof of the divinity of Christ, that the Scriptures, which were given to make us wise to salvation, do ascribe to him the names of God, particularly Jehovah; the essential attributes of God, such as Eternity, Omnipresence, Omnipotence; the peculiar works of God, as Creation, Providence, Redemption, and Forgiveness of sin: and, finally, commands us to pay him those divine honours, and to rely on him with that absolute dependence, which would he idolatry, if referred any where below the Supreme Majesty of heaven and earth.

Again, we learn from Scripture, that Christ is truly and properly Man. This is indeed wonderful! therefore styled "the great mystery of godliness;" 1 Tim. iii. But that he, of whom we have begun to speak, is the very person who came into the world to save sinners, we have abundant proof. The apostle John, whose testimony we have already cited, says, a few verses lower, John i. 14. "And the word," (that glorious Word, which was God with God,)" was made "flesh, and dwelt amongst us, and we beheld his glory," (that is, we, his disciples, whose eyes were spiritually enlightened, for the world in general saw nothing of it,) as the glory of the only begotten of the Father, full of grace and truth." In other places it is said, "Himself

"took our infirmities and bore our sickness, Matth. "viii. 17. and was in all points tempted as we are, yet "without sin;" Heb. iv. 15. "As the children are par"takers of flesh and blood, he also, himself, likewise took part of the same;" Heb. ii. 14. "In the fulness "of time, God sent forth his Son, made of a woman;" Gal. iv. Many are the mistakes of mortals, and wide the extremes into which mistaken mortals run! Some have rashly ventured to deny our Lord's divinity: some have wildly and fancifully explained away his humanity: but may we, through grace, abide by the Scriptural truth, and be directed in the midst of the path of judgment.

From this mystical union of the divine and human nature in one person, the Scriptures speak of him, thirdly, under the character of a Mediator, the " one "Mediator between God and man." To this idea the names Jesus Christ, which are as ointment poured forth, direct us in their original import. The former, which signifies the Saviour, pointing out the success and efficacy of his undertaking; the latter, which is the same with Messiah, or the Anointed, expressing both his divine appointment thereto, and the complete supply of all grace and power, wherewith he was filled for the discharge of it. Thus much for the person spoken of.

We proceed, in the next place, to consider the design of his appearance in the world, "to save sinners." And as the idea of deliverance presupposes a state of distress, it will be necessary previously to inquire into the condition of those whom he came to save; which is indeed emphatically implied in the appellation given them, sinners. Man having broken that law under which he was created, and with which his happiness was closely connected, fell under accumulated ruin. The image of God, in which he was formed, was defaced, and a far

different image set up in his heart, even of him who had seduced him from his allegiance; darkness in the understanding, rebellion in the will, sensuality in the affections; the justice of God threatening a penalty he could neither satisfy nor sustain; the commandments of God still challenging an obedience he had no longer any power to yield. The very gifts and bounties of God, with which he was encompassed, designed not only for his comfort, but his instruction, to lead him, as by so many steps, to their gracious Author, became eventually the occasions of withdrawing him further from his duty, and increasing, as well as aggravating, his ingratitude. Thus stood man towards his Maker. With regard to his fellowcreatures, self-love and inordinate desires having raised a variety of interfering interests in the breasts of all, peace withdrew from the earth. Every man's heart and hand was set against his neighbour; and violence, rage, envy, and confusion, overspread the world. Nor could he be easier in himself; hurried by restless desires towards things either unsatisfying or unattainable, haunted with cares, tortured with pains, tired with opposition, shocked with disappointment; conscience, like the hand that appeard in Belshazzar's feast, Daniel v. writing bitter things against him, when outward circumstances allowed a short repose; and vanity, like a worm, destroying the root of every flower that promised the fairest bloom of success. Behold a few outlines of the picture of fallen man! Miserable in his life, more miserable in the continual dread of losing such a life, miserable, most of all, that neither his fancy can feign, nor his fear conceive, the consequences of the death he dreads; which will introduce him to the immediate presence, to the tribunal, of an incensed, almighty, ever-living God!

Such was the state from which Jesus Christ came to