I. The transcendant dignity of our blessed Lord's PERSON is expressed in these words.

For what less do they imply than a perfect state of being, a proper eternity of existence? Agreeably to what we read elsewhere, That he was in the beginning before all things—that he is Alpha and Omega, the first and the lasta

that his throne is for ever and ever-and his goings forth from everlasting: Nay, and suitably to the very turn of phrase, which the Holy Ghost employs in characterizing the Supreme Majesty of Heaven, I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

When Jesus Christ, therefore, is held out to us in the text, as being the same yesterday, today, and for ever, we may be allowed, or rather we are required, to elevate our thoughts to the utmost, and to conceive with inexpressible awe and veneration of that glory which he had with the Father, before the world wash.

b John i. 1.

c Col. i. 17.

d Rev. i. 17. xxii. 13.

e Heb. i. 8.

f Micah v. 2.

h John xvii, 5.

g Rev. i. S.

II. We are called upon by these words to reflect on the constant, uniform tenour of that amazing scheme of REDEMPTION, which was planned before the ages, was unfolded by just degrees, and was finally completed in Christ Jesus; in this sense, likewise, so interesting to us, the SAME yesterday, to-day, and for ever.

The works of the Lord, says the Psalmist, are great, and sought out of all those that have pleasure therein. But which of his works is so stupendous, or carries the enraptured mind to so high an original, as that which respects the redemption by Christ Jesus? Man was produced in time, and stationed on this earth at the distance of no more years, than our chronology easily reckons up. But who can go

back to that moment, when the Godhead sate in council on the dispensation of Grace by the Gospel? On the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that, in the fullness of time, unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord? Inspired

Ps. iii. 2.

k Eph. iii. 9, 10, 11.

language itself labours, we see, in setting forth the extent of this dispensation; in declaring to us what is the breadth, and length, and depth, and height of this scheme of divine wisdom, through the love of Christ, which passeth knowledge1.

Known unto God, indeed, are ALL his works from the beginning m. But this great work of love seems to have been ever present to him; to have engaged and occupied, if we may presume so to speak, the constant, the unremitting, the unwearied attention of the divine mind; and to have entered into all the counsels of his providence, which he had formed for the display of his glory, through all ages, world without end ".

Such is the idea which the Scriptures oblige us to entertain of the manifold wisdom of God in Christ Jesus: manifold, as it presents to us. the various evolutions of an eternal and infinitely extended dispensation of Grace; but one and the same, with regard to the end in view, the redemption of a ruined world, and to the conduct and completion of them all by the means, and in the person, of the Redeemer.

! Eph. iii. 18, 19.

m Acts x .18. n Eph. iii. 21.

What parts of this scheme lie out of the verge of our world, and how much of it hath respected, or may hereafter respect, other and higher natures by far, than the sons of men, it would be fruitless to inquire, as these deep things of God have not been distinctly revealed to us. Yet one thing deserves our notice, That the Angels themselves desire to look into this scheme of salvation; and are surely some way concerned in it, since it was designed to comprehend, and gather together in one, all things in Christ, both which are in heaven, and which are on earth, even in HIM P.

But conceive of the interest which celestial beings have in Jesus Christ, as you will; there can be no doubt, that he has been invariably the end of all God's revelations to mankind. The history of Redemption is coæval with that of the Globe itself, has run through every stage of its existence, and will outlast its utmost duration. The precious hope of a Redeemer was the support of fallen man ; the theme of all the Patriarchs; the basis of all the Covenants; the boast and exultation of all the Prophets; and the desire of all nations.

Look round on the shifting scenes of glory, which have been exhibited in the theatre of this world; and see the success of mighty conquerors, the policy of states, the destiny of empires, depend on the secret purpose of God in his son Jesus: before whom all the atchievements and imaginations of men must bow down, and to whose honour all the mysterious workings of his providence are now, have hitherto been, and will for ever be, directed.

Such is the uniform, immutable, everlasting tenour of that dispensation, we call Christian; the power and wisdom of God in Jesus Christ, the same yesterday, to-day, and for ever. But

III. Lastly, these words express the unchangeable nature and perpetual obligation of Christianity, considered as a Law of Religion, or Rule of Life, as well as a scheme of wisdom and mercy unspeakable for the redemption of mankind.

Salvation by the blood of Christ was the eternal purpose of God, the ultimate end of all his counsels. But, for the attainment of it, He chose to reveal his will gradually by several intermediate and preparatory communications. Hence the divine Law, though still directed to