tains rise and oceans roll, shall lose its beautiful gloss, and be laid aside like a decayed, useless garment. Even that more majestic concave, in which stars are fixed and planets revolve, shall be deprived of its very superior lustre, and vanish away like the dissolving smoke: whereas 'my salvation,' with all the spiritual and heavenly blessings included in it, shall subsist and flourish for ever; and my righteousness,' which is the meritorious cause of all, shall be an immoveable foundation for repose and happiness. In short, whether there be moral virtues, they shall be found wanting; whether there be Christian graces, they shall prove ineffectual; but my con formity to the law, and my obedience unto death, neither need addition nor admit of change; they are all-suffi cient in their merit, and in 'their virtue everlasting.

When day arises on our benighted hemisphere, it breaks and spreads by a gradual increase; forming first the gray twilight, next the blushing morn, then the shining light, till all is heightened into the blaze and glow of noon. When spring revisits our wintry elime, she also advances by gentle degrees: first swells the bud and protrudes the gem, then expands the leaf and unfolds the blossom: the face of things is continually changing for the better, and nature shews herself, almost every hour, in some new and more engaging dress. This leisurely process renders the strong efful. gence of the celestial orb more supportable, and the lovely expansions of the vegetable creation more observable.

10

So progressive and increasing are the displays of Jesus Christ, exhibited in the Scriptures; whose ap. pearance is unspeakably more delightful to the soul, than the emanations of orient light are to the eye, or the entertainments of the vernal season to our other senses. The gloom of fallen Adam was alleviated by a ray from this Sun of Righteousness. Abraham and the patriarchs saw afar off the blessed Jesus, as the morning spread upon the mountains." The psalmist and the prophets beheld his nearer approaches, like the sun upon the point of rising. To the apostles and evangelists he arose in perfect lustre, and complete * Joel ii. 2.

beauty. The grace and the privileges which dawned under other dispensations of religion, are brought even to meridian light by the gospel. This I mention, just to intimate what you may expect from a following letter.

In the mean time let us attend to the prophet Daniel. He records a message from heaven, which is more. clearly descriptive of this great evangelical blessing than all the foregoing texts. He had been under much distress and in great perplexity, afflicted for his own and his countrymen's sins, anxious for the welfare of the chosen nation and the prosperity of true religion; when an angel was dispatched to the holy mourner with this most cheering news, which, received by faith, is the richest balm to a wounded conscience, and the only remedy for a guilty world: "Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and make an end of sin; to make reconciliation for iniquity, and to bring in everlasting righteousness. This prophecy relates to the Messiah. It foretels, that in the fulness of time he should finish the transgression,† restrain and sup press the power of corruption, by purifying to himself a peculiar people; should make an end of sin,' by sealing up or secreting its guilt, and totally abolishing its condemning power; should make reconciliation for iniquity,' by sustaining the vengeance due to sinners, and fully satisfying the divine justice for all their offences; should not barely publish, but accomplish and bring in a righteousness,' that it may be presented both to God and man-to God for the reparation of his violated law, to man for the justification of his obnoxious person; that this righteousness should be everlasting; not such as may be compared to the morning cloud which passeth away, or to the

Dan. ix. 24.

כלא +

חתם !

I think, must signify more than to publish or preach. Had this been all that the angel was commissioned to declare, or would probably have been used. The word implies such a bringing in' (the original is the same), as when Abel brought his sacrifice to the altar for divine acceptance; and Esau brought his venison into the chamber for his father's use. Gen. iv. 4. xxvii. 31.

early dew which is soon dried up, but such as will outlast the hills on which the latter shines, and outlast the skies through which the former sails; a righteousness whose merits extend to every period and every action of our lives; and when once made ours by imputation, remains, and will remain, our unalienable property. To this all the saints who in ancient generations pleased God, owe their acceptance; on this all the children of men, who in future ages hope for his mercy, must rely; by this the whole assembly of the blessed will be invariably and eternally precious in his sight. Exalted character! Can it be applicable to any thing less than the righteousness of the incarnate God? Surely none can imagine, that Daniel would speak in such a magnificent strain of any human righteousness, since in this very chapter he professedly depreciates himself, his fellow-saints, and all human performances whatever.

I forgot in the proper place to consult the prophet Jeremiah: let us now refer ourselves to his determination. Celebrating the Saviour of Judah and Israel, he says, This is his name, whereby he shall be called, the Lord our Righteousness; a determination so clear and satisfactory, as not to leave, one would almost conclude, any room for appeal. Should the sense of the passage be questioned, I think there cannot be a more authentic explication than the preceding extracts from Isaiah and Daniel; and having the unanimous attestation of two inspired penmen, we may venture to abide by such authority, even in opposition to some respectable names. In the verse immediately foregoing, the essential holiness of the Redeemer is displayed under the character of the Righteous Branch. The sanc. tity which he will impart to his subjects, is intimated by his executing judgment and justice in the earth.' In the clause we have quoted, his imputed righteousness is foretold and promised. Thus the several sentences are distinct; the description of the Saviour is complete, and he appears perfectly suited to the exigencies of a wretched world-in their worst estate enslaved to Satan, and in their best falling short of the glory of God. This therefore I take to be the grand

and extensive meaning of the prophet; not barely the righteous Lord, not barely the Lord who infuses righteousness into sinful souls, but the incarnate Jehovah, whose mediatorial righteousness is by an act of gracious imputation ours, to all the intents of justification and salvation ours, as much ours for these blessed purposes, as if we had wrought it out each in his own person.t

Foreseeing and contemplating these blessings, the enraptured Zechariah cries out, Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the fool of an ass.' He addresses himself to Zion and Jerusalem, to the ecclesiastical and civil community. Persons of all ranks and every character are exhorted to rejoice, to rejoice greatly; nay, to express the joy of their heart by loud hallelujahs and triumph. ant exclamations. What is the cause of this general delight? what can fill both church and state with such high satisfaction? Thy King cometh unto thee;' even that glorious King who rules in heaven, and rules in the heart; whose service is freedom, and whose laws are love. He is just,' divinely righteous in his nature, and he cometh to fulfil all righteousness in thy stead. 'Having salvation,' hereby procuring salvation for his people, deliverance from sin, from death, and hell; from every evil thou deservest, and from every misery thou fearest. That none may be discouraged and none deterred from applying to this Prince of Peace, he is, amidst all the honours of his sovereignty, 'lowly ;' does

* Jer. xxiii. 5, 6. In these golden, infinitely better than golden verses, are characterised the divine and human natures of Christ, together with his mediatorial office; the divine nature, in that he enjoys the honours of the Godhead, and pos sesses the incommunicable name of Jehovah: the human nature, in that he was to be 'raised up unto David,' and spring as a branch from his root: the mediatorial office, in that he is the righte ousness of his people, and the salvation of sinners.

t Witsius, speaking of the mediatorial righteousness, has written in Latin what Aspasio expresses in English: Per illam obedientiam tota multitudo illorum, qui ad ipsum pertinent, justi constituuntur; id est, censenter jus habere ad æternam vitam, non minus quam si quilibet eorum in propria persona illam obedientiam præstitisset.' Lib. ii, cap. 5.

Zech. ix. 9.

not abhor the basest, will not despise the meanest to the poor his gospel is preached, and for the guilty his benefits are intended. As an emblem, as a proof of this most amiable and condescending goodness, he will ride,' not like the conquerors of old in a triumphal chariot, or on a richly caparisoned steed, but upon the most mean and despicable of all animals, an ass;' nay, what is still more despicable, on a rude undisciplined colt, the wayward foal of an ass."

And now, since my Theron confesses himself to be 'miserable, and poor, and naked;' since the eyes of his understanding are enlightened to see the impurity of his heart, the imperfection of his righteousness, and that he is in himself a lost undone sinner; what advice

Because some profane scoffers have presumed to ridicule this very remarkable incident of our Lord's life, some interpreters of note have endeavoured to rescue it from their abusive attempts, by observing, That the eastern asses are much larger and more graceful than ours: that patriarchs and judges thought it no disgrace to ride upon them.'

This observation has, I fear, more of false delicacy than of real truth or Christian simplicity. In the patriarchal ages, I acknowledge, persons of high distinction thought it no dishonour in their journeys and processions to appear on this animal: but I very much question whether the same fashion subsisted, or the same way of thinking prevailed, in the reign of Tiberius Caesar. See Jam. ii. 3. Nay, I am strongly inclined to suspect, that this plain primitive custom was superseded even in the days of Zechariah: for, long before this time, I find that Solomon had four thousand stalls of horses for his chariots, and twelve thou sand horsemen';' and that horses were brought to him out of Egypt, and divers other countries.' 1 Kings iv. 26. x. 28, 29. From this period, it is probable none but the poor and inferior sort of people rode upon asses. When Isaiah prophesied, The land was full of horses;' Isa. ii. 7. Under the Persian monarchy, when Zechariah flourished, horses were in still greater repute. Well, therefore, might the prophet say with wonder and delight, lowly, and riding upon an ass!'

Was it a mean attitude; exceedingly mean, mean even to contempt I make no scruple to grant it; nay, I make my boast of it. It is for the honour of my Lord's condescension; it is for the utter confusion of all worldly pomp and grandeur, and it is for the unspeakable comfort of my sinful soul. Most charming humility! most endearing gentleness! He, who rideth upon the heavens as it were upon a horse, and maketh the clouds his chariot,' to atone for my pride, and to encourage my hope, disdained not in the days of his flesh, to ride upon an ass.

They who would dignify this action any otherwise than from its ever-to-be-admired abasement, seem to have forgotten the stable and the manger. They, who are offended at this circumstance, and ashamed to own their Lord in his deep humiliation, have but very imperfectly learned the apostle's lesson; God forbid that I should glory, save in the cross of Christ Jesus my Lord.'