DISCOURSE VII.

THE END OF THE SAVIOURS's EXALTATION.

Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.-Acts v. 31.

ELEVATION is necessary to influence. Of what

advantage is a candle under a bushel ?-but place it in a "candlestick, and it giveth light to all that are in the "house." While the sun is below our earth, all is dark and cold-but when he arises, there is healing under his wings; and from his loftiness in the skies, he scatters his enlightening and enlivening beams. When the shrub rises up out of the ground, it rather requires than affords support and assistance-" but when it is grown, it becometh a tree, so that the birds of the air "come and lodge in the branches thereof." A man in the obscurity and contractedness of private life, may feel dispositions prompting him to do good-but he can. only pour forth benevolent wishes, and shed ineffectual tears. But give him pre-eminence, place in his hands the reins of empire, and at his disposal the treasures of the state, and lo! thousands are refreshed by his shadow, protected by his power, and enriched by his bounty; his fame spreads encouragement; prayer also shall be made for him, and daily shall he be praised. Thus Jesus "ascended far above all heavens that he might fill "all things."

Or take another illustration. The life of Joseph is not only affecting as a history, but also important as a

type.-Joseph was hated of his brethren; and they sold him as a slave to a company of Ishmaelites, in order to prevent the fulfilment of his dreams. But the means used to hinder his advancement, terminated in the promotion of it: aud in process of time he was made ruler over all the land of Egypt. And it is worthy of our regard, that his elevation was-not only the aggrandizement of himself-but also the preservation of thousands, and in a peculiar manner the salvation of his father's house. He was the only dispenser of supplies, to those who were perishing with famine-and go unto Joseph-was the order given by Pharaoh to every petitioner.

But a greater than Joseph is here. Thus Jesus suf fered from the hands of sinners; and they acted only as enemies—but the curse was turned into a blessing. His sufferings led to his exaltation; and this exaltation was not only a personal reward—but a relative glory. He is made head over all things unto his body the church. He has power given him over all flesh, "that he should give eternal life to as many as the "Father has given him." And him, say the apostle to the Jews, "him hath God exalted with his right "hand to be a Prince and a Saviour, for to give repent"ance to Israel, and forgiveness of sins."

Thus he is advanced as mediator to the grandeur and resources of his present station, not only to govern, but to save; and to save by governing. Some are exalted as princes, who are by no means saviours. They do not study to secure the common right of mankind. They do not set examples of temperance, humanity, and social affection. They do not cultivate harmony and peace. They seem only raised up to oppress and to destroy. Murder and desolation mark their progress. The ruins of towns and villages, the tears of widows and orphans are the materials of their glory.-They sacrifice the lives of their subjects to save their own....yea, they frequently sacrifice them to gratify their pride, their vanity, their avarice, their revenge. But he sac

rificed himself for the welfare of his subjects...." I give "my flesh for the life of the world." They are princes of war....but he is the prince of peace. They are princes of death....but he is the prince of life. They are princes and destroyers....but he is a Prince and a Saviour. He takes us under the wing of his protection; redeems us from the curse of the law, delivers us from the wrath to come, saves us from our sins. He makes his subjects holy and happy. For "he gives repentance "unto Israel, and forgiveness of sins."

Let us take three views of these blessings. Let us consider.... their meaning....their connection....and their

source.

I. Let us consider their meaning. What is repentance? Every one will see the propriety of making this inquiry who only reflects....that every thing excellent admits of counterfeit....that there are specious resemblances, not only of every moral virtue, but of every christian grace....and that Pharaoh, and Ahab, and Judas, and others, are said to have repented, and after all died in their sins. Perhaps a better definition of repentance was never given than by an old divine....one excellency of which is, that it is easily remembered. He tells us that "genuine repentance consists in having "the heart broken for sin, and from it."

Be it then remembered, that the subject of it is convinced of sin. He sees that it is the greatest evil in the universe....not only as it is the cause of his sufferings, and has exposed him to the miseries of hell....but because it is the pollution of his soul, and the degradation of his nature, and has rendered him vile and abominable in the eyes of God. Hence he feels shame, selfloathing, abhorrence, grief, and contrition....especially when he apprehends the goodness of God, which has spared him under all his offences, provided for him a ransom, and through a suffering Saviour is willing to receive him graciously. This dissolves the heart, and makes him sorrow after a godly rest. For the tear of evangelical penitence drops from the eye of faith:

and faith while it weeps, stands under the cross. "And I will pour upon the house of David and upon "the inhabitants of Jerusalem, the spirit of grace, and "of supplications: and they shall look upon me whom "they have pierced, and they shall mourn for him as "one mourneth for his only son, and shall be in bitter"ness for him as one that is in bitterness for his "first-born."

The pressure of these various feelings constitutes what we mean by having the heart broken for sin. But the man has now, new dispositions and resolutions; and hence a new course of life. He is delivered from the love of sin....the love of all sin, however dear before. He is freed from the dominion of sin.... so that it no longer "reigns in his mortal body, that he should "obey it in the lusts thereof. Neither yields he his "members as instruments of unrighteousness unto sin: "but yields himself unto God as those that are alive "from the dead, and his members as instruments of ແ righteousness unto God." He avoids also the occasions of sin, and abstains from all appearance of evil.--And this is what we mean by having the heart broken from sin

:

And what is forgiveness? It is simply the removal of all obligation to punishment. It does not render a man innocent of the crimes which he has committed for a man can never appear otherwise to God than he really is; and it will be everlastingly true, that Job cursed the day of his birth, and Peter denied his master. But sin contracts guilt, and guilt binds over to punishment: now forgiveness cancels this obligation, and restores the offender to safety. And, frequently at least, among men, forgiveness extends no further. But it does with God. He takes pleasure in those whom he pardons, as if they had never sinned, and indulges them with the most intimate friendship. When two individuals have been at variance, the hardest to believe in reconciliation is the offender. The blame is his; and judging under a consciousness

of his desert, he can hardly be persuaded that the party he has injured does not feel like himself. History informs us, that when a man had offended Augustus, the emperor to shew his greatness of mind, declared that he pardoned him. But the poor creature, who expected only destruction, astonished beyond measure, and fearing the declaration was too good to be true, in all the simplicity of nature, instantly desired his majesty to give him some present as a proof that he had really forgiven him. Thus anxious is the awakened mind. Such a free and full forgiveness after all his heinous provocations seems incredible; he therefore desires a token for good and many pledges of the most perfect reconciliation, the God of all grace affords in his dealings with his people. He hears their prayer; he is with them in every trouble; he delivers them and honors them; he makes all things to work together for their good; and engages to receive them to glory.

:

Let us II, glance at the union of these blessings : repentance and forgiveness of sins are mentioned together. Now let it be observed, that there is not a meritorious connection between repentance and forgiveness....as if the one deserved the other....for they are both given, as you will presently hear....and how can one gift merit another?

But there is between them, first a connection of propriety. It would not accord with the wisdom of God to deliver from hell a man who would be miserable in heaven; to forgive one incapable of enjoying or serving him....yea, one who abhors him. Without repentance, we should never value the blessing of forgiveness, and therefore we should neither be happy in, or thankful for, the possession of it. If a servant or a child were to behave improperly, though goodness may incline you to pardon, you would naturally require a proper state of mind, and signs of sorrow, confession, and reformation; otherwise your forgiveness would look like connivance at the transgression, or indifference to the offence, and encourage a repetition of disobedience.