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God, save us from his hand, that all the kings of the earth may know that thou art the Lord, even thou only." Isaiah xxxvii. 15-20. Nothing can be plainer, than that zeal for the honour of God and the interests of true religion principally dictated this prayer. The Lord indeed answered it, " by terrible things in righteousness:" but Hezekiah had only asked deliverance for his people, not destruction on his enemies; and his expanded charity made him earnestly desire that all the kings of the earth might know the difference between the true God, and worthless idols, and that they might diffuse that knowledge among their subjects.

I would not knowingly offer one prayer on this occasion, which could not be answered consistently with our enemies enjoying peace, security, true liberty, good government, and the blessings of true religion: but we may pray that the Lord would "abate their pride, assuage their malice, and confound their devices," (that is, their devices against the peace of other lands, or the Christian religion,) in entire consistency with these friendly dispositions towards them: for such things would conduce to their advantage, as well as our own. We may not ask the Lord to aggrandize or enrich our nation, that she may reign over all countries, or engross all the commerce of the world but surely we may pray that famine, pestilence, hostile invasions, and evil discords may be averted; that there may be employment and food for the poor, peace in our borders, and the continuance of our civil and religious liberties. Above all we should pray for the peace, purity, and enlargement of the church; that it may please the Lord to illuminate all the ministers of religion, with true knowledge and understanding of his word, that both by their preaching and living they may set it forth and shew it accordingly,' that labourers may be sent forth into the harvest; "that the Spirit of God may lift up a standard" against the torrent of infidelity, impiety, and vice, that inundates the land; and that all ranks and orders of men may be endued with wisdom and grace, to serve God and their generation faithfully and successfully. Such prayers as these may be branched out into a variety of particulars, without indulging sinful passions, or violating the law of love. And if we pray in faith, depending on the Lord alone, and not on an arm of flesh; and duly considering his almighty power and abundant mercy as fully adequate to all our necessities and difficulties, we may yet hope that he may be intreated for the land, and prolong our tranquillity.

But without personal repentance we cannot offer such supplications as these. It therefore behoves every one of us to consider our ways, to examine our hearts, humbly to confess our sins, to seek forgiveness, and to pray for grace that we may henceforth walk before God in newness of life. If any persons have hitherto continued impenitent and unbelieving; they should on this occasion set about the great concerns of their immortal souls, with peculiar diligence and earnestness. Otherwise, whether the Lord spare the land or not, he will not spare them. "Woe be to the wicked! it shall be ill with him, for the reward of his hands shall be given him." Isaiah iii. 11.

Even real Christians, at such a time as this, are called upon to review their lives, and renew their humiliation for all their past sins, as a part of the guilt accumulated by the land. They should especially consider their conduct as professors of the gospel, and inquire in what particulars they have dishonoured their profession, misled or weakened their brethren, or given occasion to the enemies of the Lord to blaspheme. We ought also to examine what fruit hath been produced by the solemnities, professions, instructions and prayers of the last season of fasting and humiliation. We should ask ourselves, whether we have really acted consistently with them, and been more fruitful, zealous, and conscientious than before? Thus we shall be prepared to plead with him as his children and friends, in the manner that Abraham, Moses, Joshua, Samuel, Jehoshaphat, and others of old did; and prevailing with him we shall prevail with man also.

But we must likewise remember, that we are bound to use our influence and improve our talents, by every exertion, to promote the cause, and ob

tain the blessings, for which we pray; both in our families and private circles, and in more public stations. Thus we should seek, as well as pray for, the peace of the community, the prosperity of the church, the reformation of manners, and removal of every occasion or encouragement given to vice and impiety. If indeed we are decidedly for the Lord, and determine to follow him fully, without regard to men or dread of consequences; our conduct will have a considerable effect: for the example, endeavours, and prayers of his faithful people are the means, by which our national character must be improved, and our privileges continued to us.

Let such as profess to turn unto him that smiteth them, take care they do not rest in notions, forms, or external reformation, without true conversion, repentance, faith, and holiness. The prophet took notice of persons answering this description, when he said, "They return, but not to the Most High.” Hosea vii. 16. And nothing more effectually prevents the conversion of sinners, than a mistaken idea that they are already converted.

Charity to the poor and afflicted is likewise an essential concomitant of acceptable fasting and humiliation: "Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thine house? When thou seest the naked that thou cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning,-then shalt thou call and the Lord shall answer. If thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness shall be as the noon day." Isaiah lviii. 6-12.

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Finally, my brethren, if you thus return to the Lord, and seek his face, I am sent to you with encouraging words." Let the heart of those rejoice that seek the Lord." "Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings." "In the time of famine they shall have enough."-" Though the fig-tree should not blossom," and every resource should fail," yet they may rejoice in the Lord, and joy in the God of their salvation." Be not therefore afraid of evil tidings; let your heart be fixed, trusting in the Lord." If you hear of “wars and rumours of wars, see that you be not troubled." Should a deluge come, the Lord will prepare you an ark, in which you may be secure and comfortable: and he will say unto you, "Come, my people, enter thou into thy chamber, and shut thy doors about thee; hide thyself, as it were for a little moment, until the indignation be overpast. For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity. The earth also shall disclose her blood, and shall no more cover her slain." Isaiah xxvi. 20, 21.

SERMON XVIII.

PREACHED ON GOOD FRIDAY, 1795.

CHRIST THE LAMB OF GOD.

JOHN, I. 29.

Behold the Lamb of God, which taketh away the sin of the world.

JOHN Baptist, the predicted forerunner of the Messiah, was doubtless wellinformed of his person, offices, and kingdom. He prepared the way of the Lord by preaching repentance, as indispensably necessary to a participation of the blessings about to be communicated to mankind; and while he baptized

the people with water, as an outward emblem of their souls being washed from sin; he declared that the Redeemer would baptize them with the Holy Ghost and with fire. He bare witness to him, as the Son of God, the Bridegroom of the Church, and "the Lamb of God which taketh away the sin of the world." He cried, saying, "This was he of whom I spake, He that cometh after me is preferred before me, for he was before me: and of his fulness have we all received." He added on another occasion, "The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life: but the wrath of God abideth upon him." John iii. 35, 36.

It is evident, that this most eminent servant of God, laboured to communicate to his disciples exalted apprehensions of the Lord Jesus, and to excite in them large expectations from him. In honouring the Son of God he was willing to abase himself, "as unworthy to loose his shoe latchet." He was astonished to think the Saviour should come to be baptized of him, when he was conscious that as a sinner he stood in need of Christ's spiritual baptism: and when we consider the excellency of John's character, with the extraordinary things spoken of him in Scripture; we shall know what inferences to draw from his testimony. Certainly he would not have concurred with those, who employ all their abilities in trying to persuade mankind, not to think too highly of Christ,—not to honour him too much,—and not to depend on him too entirely in the great concerns of eternal salvation.-But the words of the text must be exclusively our present subject; and from them we may inquire,

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I. On what account Christ is called "The Lamb of God."

II. The import of the words, "Who taketh away the sin of the world." III. The call to "Behold the Lamb of God."

IV. The peculiar instructions to be derived from meditating on this subject.

I. On what account is the Lord Jesus called "The Lamb of God." We should not forget, my brethren, that the language of Scripture was dictated by the Holy Spirit, and demands our most reverent attention on that account. If then we interpret it in a general way, and treat those metaphors, under which divine mysteries are revealed, as we would do the language of mere men, who often use pompous words and extravagant figures of speech without much meaning, we shall be found guilty of despising the sacred oracles of God. No doubt every metaphor or illustration was selected, in preference to all others, for some wise and holy reasons; and suggests important instruction to the teachable student. This must especially be the case, with that expression of the text, which engages our present attention: because it frequently occurs with reference to the character, sufferings, and salvation of Christ.

A lamb is the well-known emblem of innocence, gentleness, patience, and purity: and no doubt an allusion was made to these things in speaking of the Redeemer as the Lamb of God. Yet we cannot suppose that this was the principal meaning of that appellation, when we duly consider the various passages in which it is used: for in what sense could a lamb take away sin, except by becoming an atoning sacrifice.

The slaughter of innocent animals, and consuming of the whole or some part of their bodies upon an altar, was an essential part of religious worship, from the entrance of sin to the death of Christ. Those animals alone were used for this purpose, which were man's valued and useful property, and the most perfect in the kind: but lambs were by far the most common oblation. Thus Abel by faith brought the firstlings of his flock as an offering unto the Lord, and was accepted; but faith must have reference to a divine testimony, command, or appointment: this Cain disregarded, "leaning to his own understanding," and virtually denying his need of an atonement; and there

fore he was rejected. No sooner was Noah liberated from the ark than he offered burnt-offerings to the Lord: Gen. viii. 20, 21: and doubtless the general opinion, that such sacrifices were proper to appease the anger of the gods, was derived from original tradition; for it seems to have no ground at all in human reasonings.

When Abraham, at God's command, went with full purpose of heart to offer his beloved son for a burnt-offering, Isaac, being acquainted with the customary oblations, said, " My father, where is the lamb for a burntoffering?And Abraham said, My son, God will provide himself a lamb for a burnt-offering.” Gen. xxii. 7, 8. Under the law, a lamb was the daily sacrifice, morning and evening: and on the Sabbath-days this was doubled. Thus harmless lambs, free from all spot and blemish, were presented day by day; while the priest, as representative of the congregation, laid his hands on the head of the sacrifice, and doubtless confessed over it the sins of Israel, which typically were by imputation laid upon it. Then the blood of the lamb was shed; and its body prepared and burnt upon the altar, by the fire which came down from heaven, as an emblem of the divine justice inflicting vengeance on the guilty. And when the blood had been sprinkled and poured out, according to the appointment; the priest went into the sanctuary, and burned incense on the golden altar, while all the people prayed without in the courts of the temple. Lev. i. 4. xvi. 21. Num. xxviii. 3—10. . Luke i. 9. 10.

But the paschal lambs, which immensely exceeded in number all other sacrifices that were offered, (when the law was regularly observed,) were most emphatically prefigurative of Christ and his atonement. The unblemished Lamb for every family was selected four days before the passover, when it was sacrificed in the presence of the elders and congregation of Israel: its blood was then sprinkled on the lintels and door-posts of their houses: and its body roasted whole, was eaten within by all the professed people of God. The feast was celebrated with unleavened bread, and they were directed to eat it with bitter herbs, and with staves in their hands; in remembrance of their affliction in Egypt, their preservation when the first-born were slain, and their marvellous deliverance from bondage. The apostle teaches us how to interpret these things when he says, "Christ, our Passover, is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." 1 Cor. v. 7, 8. He is the true paschal Lamb, the spotless sacrifice for sin he was predicted four thousand years before his coming in the flesh; and at length he was crucified for us, at the demand and in the presence of the rulers and people of Israel. His intense sufferings, from the fiery wrath of God against our sins, answered to the prescribed roasting of the paschal lamb. The profession of faith in his blood, externally places the soul under the divine protection, while vengeance is denounced against unbelievers: but the inward experience of true Christians, who secretly 'feed on Christ in their hearts by faith with thanksgiving,' corresponds with their avowed dependence on him. In genuine sincerity and simplicity of heart, they exercise repentance, and mourn for their sins: they deny themselves, take up their cross, and bear sanctified afflictions; and, being set at liberty from Satan's yoke, they set out on their pilgrimage to the heavenly Canaan. With allusion to these types, the apostle says, "Ye were not redeemed with corruptible things, as silver and gold,-but with the precious blood of Christ, as of a lamb without blemish and without spot; who verily was foreordained before the foundation of the world, but was manifest in these last times for you." 1 Pet. i. 18-20. And John saw in his vision, "A door opened in heaven." "And there stood a Lamb as it had been slain; and the four living creatures, and four and twenty elders fell down before the Lamb, and they sang a new song, saying,-Thou wast slain and hast redeemed us to God with thy blood." The angels also joined these representatives of the universal church, " Saying with a loud voice, Worthy is the

Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." Rev. iv. 1. v. 6-13. On another occasion, the apostle "beheld, and lo, a great multitude, which no man could number,-stood before the throne and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, Salvation to our God which sitteth on the throne, and unto the Lamb." "These are they, which came out of great tribulation, and have washed their robes and made them white in the blood of the lamb; therefore they are before the throne of God;-and the Lamb, which is in the midst of the throne, shall feed them, and lead them unto living fountains of waters." Rev. vii. 9-17.

It is evident that the emblem of a Lamb that had been slain, in all these places, refers to the death of Christ, as the sacrifice for our sins, and the antitype of all the legal sacrifices. "Without shedding of blood is no remission:" but "it is not possible that the blood of bulls and goats," or lambs, "could take away sins." Heb. ix. 22. x. 4. As therefore all that were pardoned and saved from the first entrance of sin, were partakers of the benefits arising from the one oblation of Christ once offered; so He is called "The Lamb slain from the foundation of the world." Rev. xiii. 8.

It is my design in these citations, to remove every shadow of doubt, and every degree of hesitation from your minds, concerning the meaning of the words "The Lamb of God." The honour of the divine law and government, and the satisfaction of the divine justice in saving sinners, required an atonement of infinite value. The wisdom of God therefore planned this method of redemption, and Christ is the Lamb of God's appointment. "When he cometh into the world he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me, in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book," in the the opening of the roll of Scripture, "it is written of me,) to do thy will, O God." Heb. x. 4-10. All other methods of expiating guilt, and rendering the salvation of sinners honourable to God, were unavailing: but when the Lamb of God came, and offered himself as an atoning sacrifice, the required satisfaction was made, and no further oblations were necessary.

But this appointed atonement was likewise of God's providing. The plan of redemption by a sacrifice of infinite value would not have profited us sinners; if everlasting love had not provided such an oblation. The whole universe could not have supplied a single individual, whose dignity and excellency qualified him for such an undertaking; or whose love was so immense, as to influence him to interpose in our behalf. But "God spared not his own Son." He gave him to be the propitiation for our sins; he accepted the oblation which he had appointed and provided; and in all these respects, Christ is "the Lamb of God."-We proceed,

II. To consider the import of the words "Which taketh away the sin of the world."

The unblemished harmless lambs, which were sacrificed from the beginning, had no guilt of their own; yet they suffered as if they had been guilty. They were substituted in the place of the criminals; and the guilt or desert of punishment was typically transferred from the sinner to the sacrifice. It was imputed to the animal, who bare the punishment, while the offerer escaped and it took away his sin by expiating the guilt of it. Thus the Lord Jesus was substituted in our place; our guilt was transferred to him by imputation: He was sinless, himself, and yet suffered as a sinner, in order "that whosoever believeth in him should not perish but have everlasting life:" and in this manner he taketh away sin.

We are not, however, left to deduce this conclusion, from these types and shadows, or our own reasonings concerning them: for the sacred writers have most explicitly and energetically declared the same great truth. The prophet Isaiah, in his most wonderful prediction of the sufferings and glory of the Redeemer, says, "He was wounded for our transgressions, he was

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