ours of an angry people, he is compelled to write, "This is Jesus, the King of the Jews;" and he gives Him up to die as a malefactor who has rebelled against the sovereign law of the land. Herod, too, the Jewish tetrarch, confirms the sentence, and so, with two pens at once, Jesus Christ is written down by the civil leaders among transgressors. 4. By the whole Jewish people. Barabbas is put in competition with Christ, and they say, "Not this man, but Barabbas." His being numbered with transgressors is no fiction. Lo, He bears the transgressor's scourging! He bears the felon's cross. All earth holds up its hands for His death; it is carried unanimously. Of all men is He accounted to be the offscouring of all things, and is put to grief. 5. God, the Eternal Judge, shows that He too considers Him to be in the roll of transgressors, for He veils His face till Jesus shrieks in agony so unutterable, that the words cannot express the meaning of the Redeemer's soul, "My God," &c.? The only answer from heaven being, "I must forsake transgressors; thou art numbered with them, and therefore I must forsake thee." He dies without a protest on the part of earth, or heaven, or hell; He that was numbered with the transgressors, having worn the transgressor's crown of thorns, lies in the trangressor's grave. Pause here a moment, and think this matter over. It is a strange and wonderful thing, and ought not to be passed by in silence. Why, think you, was Christ numbered with transgressors? (1.) Because He could the better become their advocate. I believe, in legal phraseology, in civil cases, the advocate considers himself to be part and partner with the person for whom he pleads. You hear the counsellor continually using the word "we;" he is considered by the judge to represent the person for whom he is an advocate. Now, Christ, when the sinner is brought to the bar, appears there Himself. What is the accusation? He stands to answer it; He points to His side, His hands, His feet, and challenges Justice to bring anything against the sinners whom He represents; He pleads His blood, and pleads so triumphantly, being numbered with them and having a part with them, that the judge proclaims, "Let them go their way; deliver them from going down into the pit, for He at their head hath found a ransom." (2.) That He might plead with them. Suppose a number of prisoners confined in one of our old jails, and there is a person desirous to do them good, imagine that he cannot be admitted unless his name is put down in the calendar. Well, out of his abundant love to these prisoners he consents to it, and when he enters to talk with them, they perhaps think that he will come in with cold dignity; but he says, "Now, let me say to you first of all that I am one of yourselves." "Well," they say, "but have you done aught that is wrong?" "I will not answer you that," saith he; "but if you will just refer to the calendar you will find my name there; I am written down there among you as a criminal.” Oh, how they open their hearts now! They opened their eyes with wonder first, but now they open their hearts, and they say, "Art thou become like one of us? Then we will talk with thee." And he begins to plead with them. Sinner, dost thou see this? Christ puts Himself as near on a level with thee as He can. He cannot be sinful as thou art, but He so puts His name down in the list that when the roll is called His name is called over with thine. Oh, how near doth He come to thee in thy ruined state! (3.) That sinners may feel their hearts drawn to Him. There is a tendency in awakened sinners to be afraid of Christ; but who will be afraid of a man that is numbered with us? Surely now we may come boldly to Him, and confess our guilt. He that is numbered with us cannot condemn us. (4.) That we might be written in the red roll of the saints. He was holy, and written among the holy; we were guilty, and numbered among the guilty; He transfers His name from yonder list to this black indictment, and ours are taken from the indictment, foul and filthy, and written in the roll which is fair and glorious, for there is a transfer made between Christ and His people. All that we have goes to Christ; and all that Christ has comes to us. II. CHRIST BARE THE SINS OF MANY. 1. Here it is as clear as noon-day, that Christ dealt with sinners. Do not say Christ died for those who have done no wrong. That is not the description given. It is clear to every one that chooses to look, that Christ could not bear the sins of those who had no sins, but could only bear the sins of men who were sinful and guilty. Their sins were really, not in a legal fiction, but really transferred from them to Him. You see, a man cannot bear a thing which is not on his back; it is impossible that he can bear it unless it is actually there. The word "bear” implies weight, and weight is the sure indicator of reality. Christ did bear sin in its fulness, vileness, and condemnation upon His own shoulders. Comprehend this, then, and you have the marrow of the subject. 2. Then notice, that as He did bear them, so other texts tell us that He did bear them away (John. i. 29). Sin being on His head, the scapegoat took it away. Where? Into the wilderness of forgetfulness. If it be sought for it shall not be found; the Everlasting God seeth it no more, it hath ceased to be, for He hath finished iniquity and made an end of sin; and when there is an end of it what more can be said? 3. There is now no sin abiding upon those for whom Jesus died. "And who are they?" you say. Why all those who trust Him. Are you a sinner? Yes or no. If you say "No," then I have nothing to say to you; Christ came not to call the righteous, but sinners to repentance. If you are a sinner, to you is the word of this salvation sent. "But I have been a thief!" I suppose a thief is a sinner? "But I have been a drunkard!" &c. &c. You come in under the list of sinners, and I say that such Christ contemplated, and the two sentences we have already considered prove this to a demonstration. He contemplated such as you are when He came to save, for "He was numbered with transgressors," and He "bare"-not the virtues, not the merits, not the good works of many, but "the sin of many." So, if you have any sin, here is Christ the sin-bearer; and if you are a sinner, here is Christ numbered with you. III. JESUS INTERCEDES FOR SINNERS. He prays for His saints, but remember that by nature they are transgressors, and nothing more. 1. There is a transgressor here this morning. He has been hearing the Gospel for many years, &c. I hear a voice saying "Lo, these three years I come seeking fruit," &c. The woodman feels his axe; it is sharp and keen. "Now," says he, "I will lay to at this barren tree, and cut it down." But hark! There is One that maketh intercession for transgressors, hear Him, Spare it yet a little while, till I dig about it and dung it," &c. Bless God that Christ pleads for you in that way. 2. But that done, He pleads for their forgiveness. "Father, forgive them," &c. It is this that breaks a man's heart; to think that Christ should have been loving me, with the whole force of His soul, while I was despising Him, and would have nothing to do with Him. 3. He next prays that those for whom He intercedes may be saved, and may have a new life given them. Every soul that is quickened by the Holy Spirit is so quickened as the result of His intercession for transgressors. His prayer brings down the life, and dead sinners live. When they live He does not cease to pray for them, for by His intercession they are preserved. And more, our coming to glory is the result of the pleading of Christ for transgressors (John. xvii. 24).-C. H. Spurgeon: Metropolitan Tabernacle Pulpit, No. 458. 運 THE ASTONISHING INCREASE OF THE CHURCH. (Missionary Sermon). liv. 1-3. Sing, O barren, thou that didst not bear, &c. Vast accessions to the Church are here predicted. Consider I. The comparative sterility of the Jewish Church. The union between God and His people is often compared to that between husband and wife (ch. 5; lxii. 5; Rev. xxi. 2-9; xxii. 17). The Church is here represented without inherent strength, apparently forsaken by God her head and husband, and therefore destitute of spiritual children (Gal. iv. 22). Comparatively few real believers-children of God and the Church-had been raised up within the narrow limits of the nation. And when the Messiah came, formalism, scepticism, and open impiety had become almost universal, which caused the small remnant of the faithful to mourn for Zion. But better times would be introduced by the advent of Christ, and the accomplishment of His redemptive work. St. Paul contrasts the universal Church of the New Testament, with the Church of the Old Testament legal dispensation, quoting this very passage (Gal. iv. 27; Eph. iii. 5-8). II. The surprising increase of the Christian Church. 1. Increase surpassing all experience, hope, faith. The Jews, with comparatively few exceptions, "despised and rejected" the Saviour, and were cast off, but numerous children were born into the Church. The Gentile converts were adopted into her family, and those nations which had been wholly destitute of Church privileges" strangers to the covenants of promise"-produced a far larger increase of true believers than the nation of Israel, which had been married to the Lord by their national covenant and distinguished advantages. Pentecost and the Acts of the Apostles-the first missionary record of the Church. How wonderful are these records of evangelistic triumph. Modern Christian missions not a failure, as some have the audacity to say. Their success far exceeds the most sanguine expectations of their founders. There are more conversions in heathen countries in the present day, in proportion to the number of preachers, than there are at home. "What hath God wrought!" But 2. The full accomplishment of this prediction is yet future. The Church is as yet upon the threshold of missionary triumphs, and with but few exceptions is still doing preliminary work. All that has been done is only like a few stepping-stones towards the citadel that remains to be taken. the accomplishment of the prediction is certain, because it is the revealed purpose of God. All difficulties shall be surmounted (Gal. iii. 29, and others). The Gospel shall spread with surprising rapidity-"shall break forth," as the breaking forth of waters, "on the right and on the left ". -on every side, and into every land, until the now destitute world is replenished with the adopted and rejoicing children of God (ver. 3; xlix. 19, 20). 3. With such a prospect, necessary preparations must be made (ver. 2; xlix. 19, 20, &c.). The boundaries of the Church must be greatly enlarged to accommodate the vast accessions, nor need she fear making too large preparations (ver. 3; Zech. viii. 20-23; Mal. i. 9-11) (a). III. The exultant joy at the astonishing increase. Common to Isaiah to interpose a song of praise on the announcement of any great and glorious truth (ch. xii. 5, 6; xlii. 10, 11; xliv. 23; xlix. 13). The Church is here called on to break out into loud and glad exclamations at the remarkable accession. 1. The joy of individual believers. Nothing so adapted to gladden the heart as the extension of the Redeemer's kingdom. For every subject of saving grace is not only blessed in himself, but he is made a blessing to others, and thus God's glory and the world's happiness are promoted. 2. The joy of the family. Nothing conduces so much to make our homes and households glad as the salvation of the family circle. It heals their strifes, soothes their sorrows, &c. 3. The joy of the collective Church. Nothing so adapted to make a people happy (Acts viii. 8; xv. 3). The object of Christ's mission, and the Church's labours and prayers, are realised, &c. CONCLUSION.-1. The gradual development of God's purposes may well rebuke our impatience as to missionary success. We are most imperfect judges of what constitutes success. 2. Our own position and duty. Be incited to activity in the Redeemer's cause-seek in order to save the lost, &c. Let your gifts cease to be patronage, and become sacrifice, &c. 3. Are you children of God, born from above, &c Accept Christ as your Saviour, and yield yourselves to His blessed service, &c. (Ps. lxxvii. 1, 2). — A. Tucker. (a) This text has an interesting history as the subject of Carey's memorable sermon, the preaching of which, at Nottingham, in June 1792, may be affirmed, without extravagance, to have marked an epoch in the history of modern missions. After observing that the Church was, in these words, compared to some poor, desolate widow who lived alone in a small tent, that she who thus lived in a manner forlorn and childless, was told to expect such an increase in her family as would require a much larger dwelling, and this because her Maker was her husband whose name was not only the Lord of Hosts and the Holy one of Israel, but the God of the whole earth, he proceeded to bring out the spirit of the passage in two memorable exhortations-1. Expect great things from God. 2. Attempt great things for God. In private conference with his brethren immediately afterwards, Carey formally laid himself on the missionary altar, saying to Pearce and Fuller in those immortal words, I will go down into the pit, if you will hold the ropes;' and so was formed the Baptist Missionary Society, and a mightier impulse given to missionary zeal all over the world.-W. Guthrie, M.A. THE AGGRESSIVE POWER OF CHRISTIANITY. liv. 2, 3. Enlarge the place of thy tent, &c. It is pre-eminently by aggressive movements that the Church is to prosper-to maintain her spiritual life and cause religion to flourish at home, and extend its triumphs abroad. The truth of this doctrine is suggested by— I. THE FIRST IMPULSES OF THE RELIGIOUS PRINCIPLE, THE SPIRIT OF LOVE IN EVERY CHRISTIAN'S BOSOM. This is strikingly exhibited in young converts. It is illustrated with great beauty in the conduct of Christ's earliest disciples. True religion is the spirit of Christ. Its language is, "something must be done," &c. It conceives plans, it demands efforts, for the world's conversion. Every real Christian that lives in the spirit of religion may consult his own consciousness on this subject. In his most favoured hours and nearest approaches to God, he will find his impulses to religious effort strongest. II. THE FACT THAT TRUTH IS THE GRAND INSTRUMENT WHICH GOD EMPLOYS TO OVERTHROW THE KINGDOM OF SATAN, AND ADVANCE AND ESTABLISH THE KINGDOM OF HIS SON. The Word of God must not only be translated into all the languages of the earth, but it must be carried to every man's door; nay, its great truths must be pressed home upon every man's conscience. What a mighty work here opens for Christians of every name! III. THE VERY ATTITUDE OF A FALLEN WORLD TOWARD GOD. It is one of hostility to His character and opposition to His truth (John iii. 19, 20). The world will not come to the Church and crave instruction at her lips. As her Saviour sought her, so He requires her to seek sinners. She must make external and aggressive movements must not study so much her own comfort as her enlargement. And this general rule of duty for the Church as a body applies to each member of the Church individually. So Christ teaches. IV. THE WHOLE CURRENT OF SCRIPTURE PRECEPT AND REPRESENTATION. The Bible never instructs the Church that she is to conquer the world by her passive virtues, nor by any means which aim chiefly at conservation rather than aggression (Matt. xxviii, 18, 19, and others). V. THE ENTIRE HISTORY OF THE GOSPEL When has any signal advance been made in the work of human salvation, except by a movement similar to that described in the text? Christ's great redeeming enterprise-what was it but one of aggression? His was a missionary career: "He went about doing good." The Mosaic institution was peculiar. It was conservative rather than aggressive. Still, it was true then as now, that religion made no decided progress, even in Israel, except as the servants of the Lord made specific movements for this purpose. If this aspect of things strikes us in the Old Testament dispensation, how much more in that of the New Mark how faithfully the first preachers of the Gospel carried out their Divine commission. Turn to a still later page in the history of the Church. How was it at the Reformation? When Whitfield and Wesley appeared? Just in proportion as any Church, in the spirit of Christ, attempts spiritual aggression, in the same proportion its interests are smiled upon and prospered. 3. REMARKS: 1. We see why the Church is organised. Pre-eminently, with a view to united and powerful external action. 2. The grand object of all preaching. The conversion of sinners. This subject throws light upon the providences of God towards the Church. Now, as in former days, He allows heresies, persecutions, schisms, and various forms of affliction, from time to time, to invade the Church, thereby quickening our love for Christ and for souls. J. H. Linsley, D.D.: The Preacher's Treasury, part iii., p. 55, &c. CHEER FOR THE CHURCH. liv. 4, 5. Fear not... for thy Maker is thine husband, &c. I. THE ENCOURAGEMENT TO BE DERIVED FROM THE POWER AND GRACE OF THE GREAT HEAD OF THE CHURCH. Here is the happy union of opposite attributes the union of Majesty and Mercy, of the utmost grandeur and the utmost tenderness, &c. Here are certain relations specified, "thy Maker," &c., and the infinite resources specified by which those relations are sustained: "The Lord of Hosts," &c. 1. Thy Maker-therefore trust Him. God's power as a Creator is adequate to all the exigencies in which His people can be placed (ch. li. 12, 13; xl. 27-29; Job x. 9; xxxv. 10). 2. Thy husband therefore trust Him. A title which combines all the charities of all other relationships (Eph. v. 25– 27). A relation that cannot be broken -all others may (ch. 1. 1; Hos. ii. 17, 20). 3. Thy Redeemer-therefore trust Him (Job. xix. 25; Gal. iv. 4, 5). Christ became a member of the human family, and stood forth as our near kinsman, our Goel, to whom the right of inheritance belonged. He did not refuse the office. Whom God redeems He exalts, and restores to all the privileges and immunities of which sin had deprived us. God's salvation is every way infinite; the extinction of an infinite evil, the bestowment of an infinite good, &c. 4. The Holy One of Israel-therefore trust Him. Every provision is made under the Gospel to uphold the obligations of the law, and to guard the legislative administration |