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Holy Ghost was not yet given, because that Jes "sus was not yet glorified," ver. 37, 38, 39. The result of this argument was, " many said of a truth *this is the prophet. Others said this is the "Christ. But some said, shall Christ come out of Galilee?" ver. 40, 41. At last, though "some of "them would have taken him,no man laid "hands on him. Then came the officers to the

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chief priests and Pharisees, and they said unto "them, Why have ye not brought him? the officers "answered, Never man spake like this man," ver. 44, 45, 46. O most powerful argument to believing hearts, they were sweetly constrained to acknowledge the fulness of wisdom and prudence which dwelt in the Godhead bodily.

Third, in his mediatorial nature, or character of God-man. "Behold my servant shall deal pru"dently." Isaiah lii. 13.

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By his knowledge shall my righteous servant "justify many, for he shall bear their iniquities." Isaiah liii. 11.

In regard to Christ's wisdom and prudence, as resting in his mediatorial nature, I have been led in some way to anticipate it under the last remark.

The prudence of Christ however might still be taken notice of, in the methods which he adopted in his divine wisdom, gradually to unfold the work of redemption through all ages, to his own coming, when the great mystery of godliness, God manifest in the flesh, was unravelled by his taking upon himself our

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human nature. But as the due setting forth of this would require much time, and as it has been ably handled by the late President Edwards in his History of Redemption, I beg leave to refer my readers to that publication, and will observe under this head, that Christ's mediatorial wisdom was manifested in his justification of his chosen people, by bearing their iniquities, and this in three ways;

First, by justifying them in his blood.

Second, by justifying them through his righteous

ness.

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Third, by justifying them by his Spirit.

First, In his Blood. It was a point in the law that "without shedding of blood is no remission;" Heb. ix. 22. for it is declared that "it is "the blood which maketh an atonement," Levit. xvii. 11. It is the gospel which takes up the subject in an effectual manner, for the salvation of sinners; it re-echoes the thunders of the law, that man may know his guilt and danger, but it reverberates not the curses of the law, that man may not fall the victim. It re-echoes the thunders of the law, “Without shedding of blood, there is no remis"sion," Heb. ix. 22. It speaks also the inefficacy of man's atonement to take away sin; "It is not "possible that the blood of bulls and goats should "take away sins," Heb. x. 4. But it shews the willingness of Christ and the efficacy of his atonement above all others to take them away: for even every priest standeth daily ministering and of

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fering oftentimes the same sacrifices, which can "never take away sins; but this man after he had "offered one sacrifice for sins, for ever sat down on "the right hand of God-for by one offering he "hath perfected for ever them that are sanctified,” Heb. xi. 12. 14. But it reverberates not the curses of the law; on the contrary, "There is therefore "now no condemnation to them which are in «Christ Jesus, who walk not after the flesh but

after the Spirit," Rom. viii. 1. for adds the sante apostle in another place, "Yea are not come unto "the mount that might, be touched, and that "burned with fire, nor unto blackness, and "darkness, and tempest, and the sound of a "trumpet, and the voice of words, which voice

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they that heard, entreated that the word should "not be spoken to them any more. And so terri"ble was the sight that Moses said, I exceedingly

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fear and quake: but ye are come unto Mount "Zion. And to Jesus the Mediator of the new "covenant, and to the blood of sprinkling, which speaketh better things than that of Abel," Heb. xii. 16 to 24.

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But if the gospel is intended to convince us of the inefficacy of man's atonement to put away sin, it points us to that great justifying medium Jesus Christ, who bore our sins in his body on the tree. And here whilst it is declared, that "God com"mended his love towards us in that whilst we "were yet sinners, Christ died for us." It is

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added, "Much more then being now justified by "his blood, we shall be saved from wrath through "him," Rom. v. 8, 9. The dying legacy of Christ to his believing people in all ages, was his own blood; which in his last earthly passover he gave for his disciples; "And he took the cup, and gave thanks, and gave it them, saying; Drink ye all of it, for this is my blood of the New Testa"ment, which is shed for many for the remission of sins." And as an encouragement to his disciples, to look for a further supply of this inestimable blessing; Christ adds, " But I say unto you. "I will not drink henceforth of this fruit of the "vine, until that day when I drink it new with you in my Father's kingdom. Matt. xxvi.

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28, 29.

Secondly, through his righteousness.

The purification by the blood of Christ, may be considered as the commencing cause of man's ac ceptance with God, when first wrought upon by the regenerating influence of the Holy Spirit. It precedes justification by Christ's righteousness, seeing a man must be purged from his old sins, before he can bring forth any thing new. And as the blood of Christ cleanseth from unbelief in principle, as well as actual transgression, so it supposes that faith begins in the heart, as well as other divinely implanted graces, when the regenerating inAluence of the Holy Spirit first operates upon it. And in this operation the blood of Christ is repre

Justification by the Righteousness of Christ. 13

sented as something worthy of our utmost love. Thus Jesus spake to Paul at his conversion," I am "Jesus whom thou persecutest ;" and Paul was led from a principle of faith to cry out, "Lord, what "wilt thou have me to do?" Acts ix. 5, 6. But in a further progress as well as in the commencement, we must be justified through Christ's righteousness, and that by a further extension of the same principle of faith by which in our first conversion we were justified by his blood; and to this conclusion we may be led also by the words of the apostle Paul; "For I am not ashamed of the gospel of

Christ for therein is the righteousness of God t "revealed from faith to faith; as it is written, The 166 just shall ve y faith," Rom. i. 16, 17. and it is further declared that "they which receive abund

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ance of grace, and of the gift of righteousness, "shall reign in life by one Jesus Christ," Rom. v. · 17. And how pathetically does the apostle Paul lament the blindness of many of his brethren in the flesh, “ But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? because they sought it "not by faith, but as it were, by the work of the "law: for they stumbled at that stumbling stone." Rom. ix. 31, 32. Again, "Brethren, my heart's "desire and prayer to God for Israel is, that they I might be saved. For I bear them record that

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they have a zeal of God, but not according to knowledge. For they being ignorant of God's

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