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slain him; till it also has a proof of his death; as the blood and water which flowed together from the side of Christ, proves that he was really dead, and that so justice was satisfied in his finished atonement and sin-offering for us. I observe also, that before Christ's crucifixion his temples and forehead were torn with a rugged crown of thorns. Now if

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we consult the tokens or signs by which the leprosy was discerned under the Levitical law, we shall find they were often observable in the forehead; " If "there be in the bald head, or bald forehead, a "white reddish sore; it is a leprosy sprung up in "his bald head, or his bald forehead. He is a leprous man, he is unclean," Levit. xiii. 42. And the leprosy in the forehead was often sent as a punishment for some notorious offence: as may be observed in the case of Uzziah, king of Judah, who endeavoured to force his way to burn incense in the temple; when he was struck with a leprosy in his forehead, and remained a leper to the day of his death; see 2 Chron. xxvi. 19, 20.

Now if Christ, thus suffered pain and sorrow in our stead, how dreadful must the wound be, which sin has made in the peace of man! But let it be observed the sufferings and sorrows of Christ, do by no means preclude or forbid in God's people, a godly repentance and sorrow for sin, although it frees from the pain and anguish of a troubled, per·'plexed, and wounded conscience in such a degree as the wicked do often endure, when they seek rest and

find поне, and also frees from that second death, which the ungodly must suffer in their own persons for ever. A godly sorrow becometh every Christian; such a sorrow as shall give a deep and abiding recollection of what we once were, with a grateful sense that a blessed and heavenly change has taken place upon us,such a sorrow as by setting before us the terrors of the law, shall lead us, despairing of justification by the deeds of the law, to take refuge in Christ, feeling that by his wounds, his pains, his sufferings, his sorrows, his agonies, his blood, he hath opened such a tide of love and mercy, of pardon and peace, as shall never cease to flow, till all his elect are justified therein and fitted for glory.

But I hasten to another branch of Christ's doctrine.

19th. Verily, verily, I say unto you, He that believeth on me, the works that I do, shall he do also; and greater works than these shall he do; because I go unto my Father. John xiv. 12.

Faith in Christ is the foundation of all good works, for without faith the heart is not in an acceptable state before God, and how can any offering be accepted from a heart in avowed "enmity and open rebellion. Faith in Christ it was observed before, produced obedience to the Father, both in the affairs of providence and grace. But not only is faith the foundation of obedience, but also of every good work, properly so called in the sight of

God. I guard what I say on this head, that it must be a good work in the sight of God, that so the hope of the Pharisee, and mere moralist may be cut off. And let it here be observed, that the expectation of the Pharisee ariseth not from faith upon the obedience of Christ: his offering must be made in its own intrinsic merit. But I will examine his boasting of his good works, a little more particularly. "God I thank thee;" what an appearance of sanctity and thankfulness of heart! the name of God stands in the front: the language of gratitude instantly follows. What! (say some) is not this religion? The name of God is here; thankfulness is here; the uplifting of hands; and the casting of the eye to Heaven is here; is not this enough? is not this acceptable to God? By no means: for the name of God is used somewhat too irreverently; God. No mention is made of the attributes, perfections, and holiness of God, and the immense distance between himself and his creatures; but an impudent freedom accompanies the mention of his name; no remembrance of Christ as a Mediator; but a sudden rushing as it were to God himself, as if the Supreme Being must do nothing else but attend to this Pharisee. I thank thee. I thank thee. O how pleasant is thankfulness! But why is this Pharisee thankful ? Is it for food and raiment, for the blessings of Providence and the bounties of Heaven? Is it for the riches of grace in Christ Jesus? No, for these are far from his thoughts. "God I thank thee, that

I am not as other men are." What art thou Then O Pharisee, for which thou hast so much. cause to be thankful to God? Hath he endowed thee with more blessings in Providence than others? Hath he given thee more excellent gifts, powers, and capacity of mind? Then thank God, and humly enjoy his blessing. But stay, is this the cause? By no means. What then? we must read further; That I am not as other men are: extortioners, un‘just, adulterers." Alas! O Pharisee, this changeth he case. God might have blessed thee more in outward things; or might have endowed thee with nore powers of reason, and embellishments of mind, or with any other desirable qualifications in temporal things. But dost thou thank him, for exempting thee as thou supposest from mental and moral transgressions? Alas! how vain; "there is none that doeth good, no not one." Will any say that the Pharisee might yet have cause to boast: seeing he might not be an extortioner, unjust, or an adulterer. Granted, he might not outwardly practise extortion or adultery. But might he not have been guilty of coveting his neighbors goods? Might he not have so looked upon a woman to lust after her, as to have come within the meaning of out Saviour's exposition of the word adultery; for how many are there who lust after a forbidden object, who yet are restrained by a regard to decency or worldly reputation, or held back by the checks of

natural conscience which in some is alive to gross sins, from thus openly committing them. But what had the poor publican done, who like the Pharisee went up to the temple to pray, that he should be ranked with adulterers, &c. in this opprobrious language," or even as this publican?" And further, the Pharisee added, "I fast twice in the week, I give tythes of all that I possess," Luke xviii, 11, 12.

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And what of all this? Could these atone for sin or purchase the favor of God? No, rather the Pharisee went down void of that justification which the publican obtained, who only "Smote on his "breast and cried, Go be merciful to me a "sinner." How full of zeal is the language of Paul over his brethren, the Jews, for their misguided contempt of Christ, in all that he did and suffered for the good of his people; " Brethren, (says he) my heart's desire and prayer to God for "Israel is, that they might be saved. For they

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being ignorant of God's righteousness, and going "about to establish their own righteousness, have "not submitted themselves to the righteousness of "God. For Christ is the end of the law for

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righteousness to every one that believeth,” Rom. x. 1. 3, 4. But faith as producing good works must be more particularly considered. "He that "believeth on me (saith Christ) the works that I "do he shall do also. Now, first it behoveth us

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