ward to the coming of the Lord Jesus, in this sweet point of view, and expect him as their Saviour.

That becomes a very happy method, in the investigation of divine truths, (and I desire you, to take particular notice of it, upon all occasions) when in the confirmation of any one point of the doctrines of the gospel, we are enabled to appeal, to the direct testimony, of each of the Persons of the Godhead.

As the raising up our lost nature, from the ruins of the fall, occupied their joint-attention, and is the result of their joint-work; so is it very delightful, to behold how each concurrs, and co-operates, to give belief in the heart of the faithful, to all the grand, and important mysteries, of our holy religion.

Believers, are introduced into all the privileges of the gospel, when according to the command of the Redemer, they are baptized into the jointname, of the Father, Son, and Holy Ghost. So again they are equally blessed, in their jointname, as appears, by the Apostle's prayer, of benediction, when he desires, that the grace of

the

the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, may be with the faithful. And hence therefore, it is from the concurring operation, of the whole Persons, in the Godhead, that the work of grace, is carried on, until it be consummated in glory; when the believer is brought home, and comes to receive the end of his faith even the salvation of his soul.

The unfolding these glorious truths, in all their fulness, and majesty, is reserved for that ripened state of existence, when our faculties will be competent to their perfect apprehension, and we shall know, even as we are known. But, in the mean time, God doth not leave himself without witness, in the hearts of his people, respecting them as far as his praise, and their welfare is concerned.

And perhaps, in no one point of assurance, in divine truths, where each of the Persons of the Godhead, graciously concurs in their testimony, is this more discoverable, than in the very one, to which by the doctrine of the text, I am called to prove. I mean, the authority given to the true believer in Jesus, to be always looking forward for his coming, under this precious view of him, as his Saviour.

Suffer

Suffer me only to assume for a principle, what I hope none present, will be disposed to deny, that man, both by nature, and by practise, needs a Saviour; being thoroughly conscious, that in himself he can never be justified before God, and I shall · then venture to persuade myself, that the ground of assurance, for every truly regenerated believer to expect the Lord Jesus at his coming, as his Saviour, is a doctrine so fully founded, on the express testimony of each of the Persons of the Godhead, as to carry with it, every evidence which God hath judged needful to give, or man is capable of receiving, in the present state.

For the better apprehension of the subject, and to render the investigation of it, as clear as possible, I shall consider the evidences distinctly as they arise: in the first point of view out of the Character, and Offices of the Lord Jesus Christ. And secondly, as they result from the Almighty Father's appointment of redemption, in his covenant-engagements. And thirdly, as they are found in the Holy Ghost's operations, in the confirmation of the whole, in the believer's heart. And these unitedly considered, will I hope be found to form, the most perfect, and satisfying assurance of the doctrine.

And first to being with that part of the evi

dence,

dence, as it ariseth out of the Redeemer's character, and Offices, in the great work of redemption.

Very evident it must be, to the smallest consideration, that in all the Lord Jesus did, or suffered, upon earth, in the accomplishment of salvation, for his people, he acted, as their substitute, and surety. For in himself, he certainly could have needed neither. And to what purpose else, did he assume a body such as our's, to fulfil a law which he had never broken, and to die on the cross a sacrifice for sins which he had never committed?

And as from the Purity of his nature, it was impossible, he could ever have broken the divine law, of consequence he must for ever, considered as to himself, be exempt from all possible punishment for the supposed breach of it.

Hence therefore, it will necessarily follow, that in all he did, and suffered, he acted as the representative of his people. For on no other account whatever, can his character, or offices be explained.

Nay so far indeed, is the law from being fulfilled, in any other sense, by its exactions on

the

the person, of the Lord Jesus, that it would become a breach of its own principles. And the very maxim of equity, which prescribes an eye for an eye, and a tooth for a tooth, is, broken, when demanding either from the Lord Jesus, unless, the righteousness he wrought, and the sufferings he sustained, be accepted for his people.

This state of the doctrine, as it relates to our present subject, is in my apprehension, so very clear, and unanswerably conclusive, that I do beg of you, it may be attended to, with an earnestness, suitable to its importance.

If then we consider the Lord Jesus Christ, in this endearing character, as our surety, and representative, when assuming our nature, and in that nature, fulfilling all righteousness, and expiating all iniquity, by the sacrifice of himself: the conclusion is obvious; all that he did, and all that he suffered, was for us, and in our stead, and not for himself. If he was made under the law, it was, to redeem them that were under the law, that they might receive the adoption of sons. If he, who knew no sin, became sin for us, it was, that we might be made the righteousness of God in him. If he took our name, and fulfilled our duties, and bore our punishment, nothing

Ff

can