save us from misery. The blood of a bull or a goat, of a man or an angel, (if angels could bleed,) are all equally insufficient to the great purpose of declaring his righteousness, of manifesting to all intelligent creatures, his inflexible displeasure against sin, in the very act of affording mercy to sinners. But since the atoning blood is the blood of Immanuel, of him who is God with us; the sinner who makes it his plea, builds his hope upon a rock which cannot be removed; and, obtaining forgiveness in this way, he likewise obtains by it such a knowledge of the heinousness of sin, as disposes him from that hour to fear, hate, and forsake it.

But though forgiveness be an essential part of salvation, it is not the whole. We cannot be happy, except the power of sin be likewise destroyed. A well grounded hope in the mercy of God, is connected with a thirst for sanctification, and a conformity to his image. But neither this hope nor this desire are natural to us. Our case requires the help of an almighty arm, of the power which can cause the "blind to see, the deaf to hear, the "dead to arise;" which can take away the heart of stone, and create a heart of flesh. So, likewise, the difficulties attendant on our Christian profession, arising from the spirit of the world around us, the snares to which we are exposed in every situation, our weakness, the deceitfulness of our hearts, the subtilty, vigilance, and power of our spiritual enemies, are so many and great, that unless he, on whom we depend for salvation, be able to save to the uttermost, we can have no security, either for our progress, or our perseverance, in the grace of God. Unless the Saviour of sinners be omnipresent, omniscient, unchangeable, "the same yesterday, to day, and for ever," that is, unless he be God, how can he answer the prayers, satisfy the wants, and relieve the distresses of all who trust

in him in every age, and of all who in every place equally need his support at the same moment? Or how can he engage to give rest to every weary soul, to secure them from perishing, and to bestow upon them eternal life? David comfortably concluded, that because the Lord was his shepherd, he should not want, and had no reason to fear*, not even when passing through the valley of the shadow of death. To us Jesus is made known as the great Shepherd of the sheep; but how can we place the like confidence in him, unless we likewise are assured that our shepherd is the Lord?

I shall not attempt to vindicate this doctrine largely from the exceptions of those who call themselves men of reason. It is a point of revelation, and it is expressly revealed. It demands our assent upon the authority of God, who requires us to receive this record which he has given us of his Son. Thus far it approves itself to our reason, that however difficult it may be to our conceptions, yet thus it must be, upon a supposition that sinners can be saved without prejudice to the honour of the divine government. If we affirm that he who was born in a stable, and suffered as a malefactor upon Mount Golgotha, is the true God and eternal life, many will think it a hard saying. But it is the doctrine of Scripture, the very pillar and ground of truth; the only foundation of hope for an awakened conscience, the only standard by which we can properly estimate the evil of sin, the worth of the soul, and the love of God. We do not, however, say, that the human nature of Christ, considered in itself, possesses the attributes of Deity, or is the proper object of worship; nor do we suppose that God could suffer, bleed, or die. But we say, with the apostle,

* Psalm xxiii. 1. 4.

"that God was in Christ, reconciling the world unto him"self" We believe that the human nature was so intimately and indissolubly united to the divine, that the properties and actings of each nature are justly ascribed to the one person of Christ, God-man, "Immanuel, God with "us." Thus we read that the final judgment of the world is committed to a man, and that "God hath purchased "his church with his own blood.t"

Behold then the character of MESSIAH in this prophecy a man! a God! a divine person in the human God manifested in the flesh! Immanuel, God

nature.

"with us."

As fallen creatures, we had lost the true knowledge of God, and were unable to form such conceptions of his greatness and goodness, as are necessary to inspire us with reverence, to engage our confidence, or produce obedience to his will. His glory shines in the heavens and fills the earth; we are surrounded by the tokens of his power and presence; yet, till we are instructed by his word, and enlightened by his Holy Spirit, he is to us an unknown God. The prevalence of idolatry was early, and, (with an exception to the people of Israel,) soon became universal. Men who boasted of their reason, worshipped the sun and moon, yea, the works of their own hands, instead of the Creator. And even where revelation is vouchsafed, the bulk of mankind live without God in the world. But he is known, trusted, and served, by those who know MESSIAH. To them his glory is displayed in the person of Jesus Christt. His agency is perceived in the creation, his providence is acknowledged, and his presence felt as God with us.

* 2 Cor. v. 19.
+2 Cor. iv. 6.

† Acts xvii. 31.; Acts xx. 28.

As fallen creatures, God is against us, and we are against him. The alienation of our hearts is the great cause of our ignorance of him. We are willingly ignorant. The thoughts of him are unwelcome to us, and we do not like to retain him in our knowledge. Guilt is the parent of atheism. A secret foreboding, that if there be a God, we are obnoxious to his displeasure; and that if he takes cognizance of our conduct, we have nothing to hope, but every thing to fear from him, constrains many persons to try to persuade themselves that there is no God; and many more to think, or at least to wish, that if there be a God, he does not concern himself with human affairs. What a proof is this of the enmity of the heart of man against him! that so many persons who would tremble at the thought of being in a ship, driven by the winds and waves, without compass or pilot, should yet think it desirable, if it were possible, to be assured, that in a world like this, so full of uncertainty, trouble, and change, all things were left at random, without the interference of a supreme governor. But this enmity, these dark apprehensions, are removed, when the Gospel is received by faith. For it brings us the welcome news, that there is forgiveness with him; that God is reconciled in his Son to all who seek his mercy. In this sense, likewise, MESSIAH is "Immanuel, God with us, on our side, no longer the avenger of sin, but the author of salvation.

"Immanuel" is "God with us," God in our nature still. He suffered as a man, and as a man he now reigns on the throne of glory; exercising all power and authority, and receiving all spiritual worship both in heaven and upon earth. He is the head of all principalities and powers, thrones and dominions. Thus man is not only saved, but unspeakably honoured and ennobled. He is VOL. IV.

K

brought into the nearest relation to him, who is over all blessed for ever. The angels adore him; but only redeemed sinners can say, "He loved us and gave him"self for us; he has washed us from our sins in his own "blood* ;" he is our Saviour, our Shepherd, our Friend, our, "Immanuel, God with us."

I shall conclude with a few obvious reflections which offer from this important subject.

What a cold assent is paid to the doctrine of the Godhead of Christ by many who profess and receive it as a truth! They have received from education, from books or ministers, what is called an orthodox scheme of religious sentiments, and with this they are contented. They have not been accustomed to doubt of it, and therefore take it for granted that they really believe it. But as I have already hinted, it is so contrary to our natural apprehensions, that no man can, from his heart, say that "Jesus Christ is Lord," unless he be taught of God. And a cordial belief of this point will and must produce great and abiding effects. They who know the Saviour's name, will so trust in him, as to renounce every other ground of confidence. They will love him supremely, and forsake every thing that stands in competition with his favour. They will glory in his cross, they will espouse his cause, and devote themselves to his service. They will make continual application to him, that they may receive out of his fulness grace according to their need. They will obey his precepts, and walk in his Spirit. Happy were it indeed, if all who join in repeating the Creed, and who bow their knee at the mention of his name, were thus minded. But the lives, tempers, and pursuits of thousands, give too sure an evidence, that when they

* Gal. ii. 20.; Rev. i. 5.