Christ as JEHOVAH, but on the other character ascribed to him in my text as "our Righteousness."

In what respects does CHRIST become the justifier, therighteousness of his people? is the inquiry I mean to prosecute. CHRIST becomes the "righteousness" of his people, of those who believe in him.

I. As their Atoning Mediator.

II. As their Evangelical Lawgiver, and
III. As their Almighty Sanctifier.

As their atoning Mediator, he procures the pardon of their sins. As their Lawgiver, he places them under an evangelical law, obedience to which will secure to them the favor of God. And as their Sanctifier, he impresses this law on their hearts, and enables them sincerely to obey it. He thus becomes their righteousness, completely justifies them, by freeing them from the guilt and dominion of sin, and by renewing them to holiness, thus releasing them from the wrath of GOD, and restoring them to his favor.

But in considering the various characters in which CHRIST becomes the righteousness of his people, it is necessary to bring into view in all these respects, his Divinity. It is this which gives full effect to his agency as our Mediator, Lawgiver, and Sanctifier. And it is this, his divine character as "JEHOVAH,” which, in the view of all his offices, infinitely augments our duties and our encouragements.

Exhibiting then CHRIST not only in the various offices in which he becomes "our Righteousness," but in connexion with each, his divine power as JEHOVAH, I shall, I conceive, have fully exhibited him to your grateful adoration, confidence, and obedience, as "JEHOVAH Our Righteousness."

I. CHRIST becomes the righteousness of those who believe in him-as their Atoning Mediator.

Fact, as well as Scripture, affirm the truth, that man is a fallen creature, subject to the displeasure of the infinitely good, and holy and just Being, whose laws as his Maker and Sovereign, he has transgressed, and to whom as his Judge he is accountable.

Of the Jews, on whom God bestowed the revelation of his will

in the precepts and institutions of the Law, as well as of the Gentiles, who were left to the light of natural reason and traditional religion, sad was the denunciation of the apostle.-They "have all gone out of the way-they have altogether become unprofitable -there is none that doeth good, no not one."

The first step, therefore, in the recovery of fallen man, subject as he is, on account of his transgressions, to the displeasure of his Maker, is to free him from that penalty, by sustaining it; and to obey, and thus to satisfy the just and holy law of God, which man has violated; in other words-to make expiation for man's guilt. But how could man make this expiation? The most perfect obedience which he could render, would only be discharging the obligations already incumbent on him, and therefore could not atone for past transgressions, nor entitle him to a release from the penalty of his Maker's wrath, which by those transgressions he had justly incurred. It is evident that man, as a sinner, must have a righteousness better, infinitely better, than his own, even that divine, all perfect righteousness of the Son of God, by which the claims of the divine law were satisfied to the uttermost, and fallen man released from its penalties.

The SON, the second person of the Godhead, "JEHOVAH," became "our righteousness." In our nature he became subject to that law by which we were bound, and fully obeyed it. In our nature he sustained the penalties of that law which we had transgressed, which was death; and thus the blood which he shed, became a fountain, in which the deepest stains of sin might be washed away in our nature. By virtue of his all perfect obedience and all sufficient atonement, the SON becomes vested by the FATHER with power as Mediator, to release from their sins all that come to him. "If any man sin, he has an advocate with the FATHER, even JESUS CHRIST the righteous, and he is the propitiation for our sins. Whosoever cometh unto him he will in no

wise cast out."

Salvation is thus of grace, free unmerited grace, not of works, lest any man should boast. To the humble and penitent, who feel and acknowledge their subjection to sin, and flee for refuge from the wrath denounced against them to JESUS CHRIST,

"JEHOVAH their Righteousness," he dispenses the fulness of pardon. Those who thus come unto him by faith, he justifies from sin-releases them from its penalty, and puts them into a state of reconciliation with GOD. In his office of Atoning Mediator, JESUS CHRIST becomes the righteousness of his people, in whom alone they are pardoned and restored to the favor of GOD.

But it is his character and power as "JEHOVAH" the LORD which renders CHRIST a prevailing Mediator. Unsanctified by his Godhead, the blood which he shed as man would be of little more avail than the blood of bulls and of goats, which, rested in as of themselves efficacious, became an abomination unto the LORD. Unsanctified by his Godhead, the obedience which he rendered would be only the debt of obligation which every creature owes to its Creator, and would be of no efficacy towards atoning for the transgressions of the whole race of mankind. But the blood of the incarnate Son of God, is of infinite efficacy. The obedience which he, in whom dwelt the fulness of the Godhead, rendered, partakes of the glory of the Godhead, and sheds infinite lustre on the divine law. Sprinkled with that blood which the Godhead hath enriched, the penitent sinner fears not the wrath of the destroying angel of justice. Covered with that righteousness with which the Godhead hath invested him, the true believer can stand even the searching beams of divine holiness.

Behold then, my brethren, both the way by which we are to be justified from our sins, and our encouragement to apply for mercy. The atonement of CHRIST, the LORD our Righteousness, is the only meritorious cause of our pardon. In a deep sense of our need of this atonement as guilty, depraved sinners, we must apply for an interest in it. Washed by this blood, we shall be justified in the sight of GOD. Our sins that were "as scarlet," shall become "white as snow;" though they were "red like crimson, they shall be as wool." The penalties of the divine law which we had violated, were sustained by the Son of GOD, and its glory vindicated by his all perfect obedience. Access, through him, is thus opened to that throne, which from the unsparing throne of justice is changed into the attractive throne of grace and mercy,

He, who is our Intercessor, the LORD our Righteousness, is able to save to the uttermost those who come unto God through him. Distrust not that mercy which is infinite; repose with confidence on that grace which is Almighty-JEHOVAH is your righteousness!

In the justification of fallen man, the first step is to release him from the guilt and condemnation of his sins, and to put him into a state of reconciliation with GOD. This work, to which no created agency is adequate, is effected by the all-sufficient atonement of CHRIST JESUS the LORD as Mediator. In this part of the process of justification, no qualifications are required on the part of man, but a lively sense of his need of mercy, and a full reliance on the propitiation of the LORD his righteousness. But as he is to be fitted for eternal happiness by the love and service of his Maker, a rule of duty must be prescribed and imposed on him. CHRIST therefore becomes the righteousness of his people

II. As their Lawgiver-imposing on them a law of evangelical holiness and perfection.

In his first estate, man was subject to a law, whose rewards were granted only to unsinning obedience, and whose fatal penalty was "The soul that sinneth, it shall die." By transgressing this law, he fell into a state of guilt and condemnation. From its penalties, and from its obligation as a law of unsinning obedience, he is released by the evangelical covenant. But "is the law made void through grace?" GOD forbid. CHRIST "came not to destroy the law, but to fulfil." GOD is unchangeably holy. His happiness is founded on his holiness; and no creature can be happy but as he resembles GOD. "Without holiness, no man shall see the LORD."

In the work of redemption, therefore, which was designed to conduct man to perfect and eternal happiness, it was absolutely necessary that he should be made subject to a law, holy and spiritual, by which the divine image, in which he was created, but which he lost at the fall, might be restored to his soul. This law it was part of the office of CHRIST, the LORD our Righteousness, to delineate and prescribe. On those, therefore, whom, as Mediator, he releases from the guilt of sin, he imposes a law of holiness, which extends through the whole sphere of religious and moral

duty; and which is designed to regulate and purify the inmost principles of the heart. Though these believers are freed from the obligation of the law of works, which requires unsinning obedience; they are placed under a law of grace, not less holy and spiritual, in which sincere obedience, which is all that they can render, is accepted through him, who alone is their all-perfect righteousness.

And shall they "sin, because they are not under the law, but under grace?" God forbid. "Being made free from sin," as the apostle argues, "they are made servants of righteousness." "Dead unto sin, they are made alive unto God, through JESUS CHRIST our Lord." They are translated from a state of sin and condemnation, into a state of favor and evangelical holiness. Deliverance from the guilt of sin is but a prelude in the work of justification to deliverance from its power. The atonement of CHRIST has released the sinner from the curse of a violated law. But the blessed work of redemption would be frustrated were the subject of divine mercy absolved from the obligation of the law, and while he exults in the mercy, could defy the holiness of GOD. The destiny of man which the scheme of redemption is designed to further and to secure, is to be eternally happy in the presence of GOD. For this presence, holiness is an indispensable qualification. In the justification of those who believe, therefore, CHRIST acts not only as Mediator, procuring their pardon, but also as Lawgiver, delineating the nature and extent, and enforcing the obligations of the divine law. In this character, we are to acknowledge, receive, and obey him, and he thus becomes "the LORD our Righteousness."

It is the divine character of CHRIST as "JEHOVAH," the LORD, which gives awful yet affecting energy and dignity to his office as our Lawgiver, and to the obligations, and sanctions of his laws. How holy and spiritual must those laws be which the Godhead promulgated not by prophets, men of unclean lips, but by the eternal Son, who is himself "JEHOVAH." Viewing the Son as thus possessing all the powers of the Godhead, when we regard him as our Lawgiver, we are impressed with awe and terror, like that which penetrated the Israelites at the foot of Sinai! But when we consider the infinite condescension of the LORD of Glory