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early of the intended redemption, and the Redeemer. Yet when they are faid, as in the text, to look into the things preached in the gospel, it gives reafon to conclude, that the incarnation and fufferings of Chrift were, with regard to them, as well as to us, a mystery hid from ages and generations. Now how could thofe holy angels who retained their integrity, but be filled with amazement at the depth of the divine councils, when they faw themselves obliged to worship a man, to worship a feeble infant, born in a ftable, and lying in a manger? when they found themselves charged with publishing the glad tidings? as in Luke ii. 10, 11, 12, 13, 14. " And the angel faid unto them, Fear not: for behold, I bring you good tidings of "great joy, which fhall be to all people. For unto you is "born this day, in the city of David, a Saviour, which is "Chrift the Lord. And this fhall be a fign unto you; "Ye fhall find the babe wrapped in fwaddling-clothes, lying in a manger. And fuddenly there was with the "angel a multitude of the heavenly hoft, praising God, and faying, Glory to God in the higheft, and on earth peace, good-will towards men."

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There is one circumftance in the incarnation itself, which ought not to be omitted, because it is mentioned in fcripture, and is certainly as aftonifhing as any, That he was not only made flesh, but fent in the likeness of sinful flesh. What fo oppofite to the nature of God as fin? And what fo furprifing, as that the Son of God, though without fin, yet should in all refpects outwardly be like to finners? that he fhould be born of a finner, taken for a finner, treated as a finner, and at last crucified with the utmolt ignominy, as a more than an ordinary finner? I doubt not, but thofe angels who looked with wonder on him in the manger, looked with still greater wonder on him on the cross; that the whole hoft of them are confidering this with holy wonder ftill; and that it fhall be the theme of eternal wonder to the innumerable company about the throne. 'This leads me to obferve,

2. That another circumftance which must afford matter for adoring enquiry to the celeftial fpirits, is the substi tution of an innocent perfon in the room of the guilty,

and his fuffering from the hand of God. When man's apoftafy was first known, I reckon we may affirm with fufficient certainty, that it could not enter into any created mind, that his recovery was poffible. Many are even of opinion, that fome paffages of fcripture carry in them an intimation, that it had been propofed, and as it were a trial made, in the councils of heaven, among assembled angels, whether any remedy could be found for the guilt and apoftafy of man; and that none was found either able or willing to ftand in his room; as in that of the Pfalmift, cited by the apoftle to the Hebrews, chap. x. 5, 6, 7. "Wherefore when he cometh into the world, "he faith, Sacrifice and offering thou wouldst not, but “a body haft thou prepared me: In burnt-offerings and "facrifices for fin, thou haft had no pleafure: Then faid "I, Lo, I come (in the volume of thy book it is written of me) to do thy will, O God." And in the prophecies of Ifaiah, chap. lix. 16. "And he faw that there was no "man, and wondered that there was no interceffor; "therefore his arm brought falvation unto him, and his " righteoufnefs, it fuftained him." I will not take upon me to affirm this interpretation of thefe paffages; but the first of them, which is applied by the apostle to Christ, certainly implies, that he undertook the redemption of finners when other facrifices were found ineffectual.

Now, my brethren, let us profecute the reflection pointed out by the text. The angels had always hitherto feen innocence and holinefs attended with peace and felicity, and they had seen the apoftate fpirits laid under an irreverfible fentence of condemnation. It is probable they looked upon it as manifefily founded on the nature of God, that he could not punish the innocent, and that he could not but punish the guilty. What aftonishment then must it have given them, what new views of the boundlefs fovereignty and unfearchable wifdom of the Moft High muft it have opened to them, when they heard him faying, "Deliver him from going down into the pit, I have found "a ranfom!" How muft they with wonder dwell on this part of the providence of a wife, holy, just, and gracious God, that the pure and innocent Jefus, the beloved of the

Father, fhould make his appearance in this lower world, the abode of guilty creatures, under manifeft tokens of their Creator's difpleasure! that he should not only enter on the scene in the weakness of infancy, but with every circumftance of meannefs and bafenels! How often muft they have been put to a ftand, what to think of the feverity and perfecution, the contempt and oppofition which he met with, from thofe very finners whom he came to fave!

But above all, how muft they have been at a lofs to comprehend his being expofed, not only to the contempt of man, but to the wrath of God! For "it pleased the "Lord to bruife him, he hath put him to grief." What must have been the furprife of that minifter of providence, who was fent "from heaven to ftrengthen" him, when he found him under an inexpreflible agony of fuffering, making fupplication with ftrong crying and tears, faying, "Father, if it be poffible, let this cup pafs from me!". And what created fpirit is able to reach the unfathomable meaning of his complaint upon the crois, "My God, my

God, why haft thou forfaken me?" In the fufferings of an innocent perfon in the room of the guilty, in the fufferings of the well-beloved Son of God from his Father's hand, there is fuch an unfearchable depth, as no finite understanding is able to comprehend. At first view it seems to contradict the rectitude and holinefs of the divine nature; but on a nearer infpection, there is fuch a ftriking discovery of wisdom, holiness, juftice and mercy, that angels defire with a holy curiofity to contemplate and adore it.

3. As immediately founded upon the former, another circumflance in the plan of redemption through Chrift, which will afford matter of wonder to the celeftial fpirits, is the free juftification of finners, and their acceptance with God, through the imputed righteoufnefs of Chrift. If it appears aftonifhing, that God, who diftributes favor and punishment with the most perfect equity, fhould punish the innocent, it appears equally fo, that he fhould fhew favor to the guilty; that he fhould forgive their fins, accept their perfons, and visit them with his loving-kindnefs, and all this for the merit and obedience of another. What! (may it be faid,) is he not unchangeably holy!

Is he not of purer eyes than to behold iniquity? Are we not affured that evil cannot dwell with him, nor finners ftand in his prefence? How fhall he receive into his favor thefe offending rebels? how fhall he take into his bofom fuch polluted wretches? And what can be the meaning of imputation? Can perfonal worth be transferred? Can he commit fo great an error, as to view them with complacency for the merit of another?

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Muft not this appear a new and extraordinary plan to the angels, who, by perfonal and perfect obedience, retain the favor of their Creator, and who had been hitherto ftrangers to the influence and interceffion of a mediator? who had feen no fuch thing take place when their brethren had finned? Heb. ii. 16. "For verily he took not on him "the nature of angels, but he took on him the feed of "Abraham," The holy angels, not inclined to fay, as more presumptuous men too often do," Let us continue in fin, that grace may abound," will rather fay," Let us ftep afide, and fee this great fight." They will then fee, that there is no way more proper for maintaining the dignity of the divine government: nay, that it is the only way by which those who have been finners can be received into favor. They will fee and confefs, that there is no circumftance whatever that tends more to level the pride of the finner's heart, and bring him to univerfal fubmiffion, and abfolute fubjection to the fovereignty of God. I am perfuaded, indeed, that even angels who never finned, have more of fubmiffion to the divine fovereignty, and dependance on the abfolute grace of their Creator, than many are apt to imagine; yet furely our world is the great theatre of divine grace. The fame infinite benignity which fhews itself in heaven, in favor to the worthy, is displayed on earth, to the astonishment of heaven itself, in mercy to the guilty.

Suffer me, my brethren, to embrace this opportunity of obferving, that nothing is more groundless than the accufation of men of corrupt minds, against the doctrine of divine grace, as encouraging to fin. It hath the very contrary effect, and that on thefe two accounts.

(1.) It is fo mortifying to human pride, that the power of lin muft be broken at least, before it can be truly and cordially received. There is not fo difficult a duty in the whole compass of the moral law, as an unfeigned denial of our own righteousness and ftrength, and being willing to count all things but lofs for the excellency of the knowledge of Chrift. To receive forgivenefs as mere mercy to those who had deferved to perifh, without any complaint either against the strictnefs of the law or the feverity of the fanction, is not so easy as many seem to imagine, and what no man is brought to but by the Holy Ghoft.

(2.) As the finner must be really subjected to God the Creator, before he can lay hold of his mercy through Chrift the Redeemer; fo it is plain, that the most effectual measures are taken to continue and perpetuate this fubjection. It is plain, that the infinite unmerited love of God to his foul, is the most powerful and operative principle of obedience that can dwell in the human heart : 2 Cor. v. 14, 15. "For the love of Chrift conftraineth "us; because we thus judge, that if one died for all, then "were all dead; and that he died for all, that they which live, fhould not henceforth live unto themfelves, but "unto him which died for them, and rose again." Such confidence has the fame apoftle in the ftrength of this principle, that he bids defiance to all trials and opposition: Rom. viii. 35. "Who fhall feparate us from the love of "Chrift? Shall tribulation, or diftrefs, or perfecution, or famine, or nakednefs, or peril, or fword?" And again, verfe 38, 39. "For I am perfuaded that neither death, "nor life, nor angels, nor principalities, nor powers, nor "things prefent, nor things to come, nor height, nor

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depth, nor any other creature, fhall be able to separate "us from the love of God, which is in Chrift Jefus our "Lord." Thefe great principles of fanctification are new to the angels. When, therefore, they fee the holiness of God fhining in the free juftification of finners through Chrift, it will add new force and new meaning to that fong of praise which they are represented as finging, Rev. iv. 8. And they reft not day and night, faying, Holy,

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