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eil by an immutable decree; and hence, when wading into the troubled ocean of sorrow and wrath, the Son professes his knowledge of the presence and concurrence of the Father, according to their engagements and purposes, established in the council of peace before the world began. We would not, brethren, that you should expect new discoveries concerning the purposes and engagements of these glorious persons.

All that we are able to afford is only a little help, and a little encouragement, to scarch the scriptures, in which their purposes and engagements are either expressed or implied: Particularly,“Sacrifice and! "offering didst thou not desire, mine ears hast thou open-(ed; burnt-offering and sin-offering hast thou not required. “Then said I, LO, I come, in the volume of the book it is s written of me. I delight to do thy will, O my God; yea, “thy law is within my heart:” Particularly, “I came down “from heaven, not to do mine own will, but the will of him “that sent me:" Particularly, “Now is the Son of man glo“rified, and God is glorified in him. If God be glorified "in him, God shall also glorify him in himself, and shall "straightway glorify him:” And Particularly,“Father, the “hour is come; glorify thy Son, that thy Son also may glo. srify thee. I have glorified thee on earth; I have finished “the work which thou gavest me to do. And now, O F'aKther, glorify me with thine own self, with the glory which “I had with thee before the world was."

Secondly, The Son knew that the Father was with him, from his promises and declarations.

When the purpose of his presence and concurrence was established, and the engagement formed, the Son was by him, and with him, and needed no other assurance, or remembrancer. But for his joy, as a believer, in all things made like unto his brethren, and for the joy of these brethren. themselves, the Father was pleased to express bis

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engagements in promises, and to put these promises in writing. With these holy writings the Son of God was perfectly ac. quainted. He knew all that was written of him in the volume of the Book; and, when he said, “The Father is with "me," had in bis eye these, an such declarations as these: “With whom my hand shall be established, mine arm also “shall strengthen him. I will be with him in trouble, and "will deliver bim and honor him. Thus saith the Lord, «In an acceptable time have I heard thee, and in a day of 6salvation have I helped thee; and I will preserve thee, "and give thee for a covenant of the people, to establish "the earth, to cause to inherit the desolate heritages. That “thou mayest say to the prisoners, Go forth; to them who Gare in darkness, Shew yourselves. The Lord God will "help me; therefore shall I not be confounded. Behold "the Lord God will help me, who is he that shall condemn come?” As a person in the Godhead, he was above the need of such promises and declarations; but, as a suffering and obedient servant, and as an humble and exemplary believ. er in a state of trial and infirinity, the consolation and aid of these gracious and faithful assurances was necessary for his support in his indigent and dying state, and for the strengthening and confirmation of his weak and tempted bretbren.

Thirdly, The Son knew that the Father was with him; from his love and complacency. In the days of his flesh; and particularly when entering into the troubles at the end of these days, the love of the Father is a theme of discourse upon which he appears to have dwelt with pleasure. “The “Father loveth the Son, and hath given all things into his "hand. Therefore doth my Father love me, because I lay odown my life, that I may take it again. As the Father “hath loved me, so have I loved you. I have kept my “Father's commandments, and abide in his love. Thou “hast loved them, as thou hast loved me. For thou lovedst cime before the foundation of the world." The Son of God, as the Only Begotten and as the Righteous Servant of the Father, is the object of his complacency. Under both these considerations, the Father testified of him at his baptism and transfiguration. “This is my Beloved Son, in “whom I am well pleased." His complacency in him as his son, and as bis servant, is an operative principle, which infused its vigour into all that he did, said, and enduredl; and, from the operation and glory of this principle, he inferred, by necessary and obvious consequence, the presence and concurrence of the Father in his work, saying, when entering into his troubles, “I am not alone, because "the Father is with me."

In the third place, we shall illustrate the intention or design of the Son of God in professing his knowledge of the presence, union, and concurrence of the Father, when. entering into the troubles and sorrows which he endured at the close of his ministry. His discourses are always adapted to the circumstances and occasions on which they were delivered. When he spake, he nut only spake truth, but spake it with a view to the general end of his ministry, which comprehends these particulars:-the glory of bis Father, his own honor, the comfort of his disciples, and the instruction of the church. First, In expressing his knowledge and

assurance of the presence, union, and concurrence of the Father, when entering into his troubles and sorrows, the Son designed to glorify the Father. He always did the things which pleased his Father, and spake as he gave him commandment to speak. In all his words, and actions, and sufferings, he professed the glory of the Father to be his great end. When recapitulating these before entering into his troubles, their scope or design is summed up in this form: “I: shave glorified thee on earth, I have finished the work “which thou gavest me to do." It will not be difficult to you who have heard and learned of the Father, to form spiritual apprehensions of his glory, in his presence, union, and concurrence with the Son, making reconciliation for iniquity. In opening an intercourse of reconciliation, through his obedience, death, and resurrection, the wisdon, and power, and love of the Father, and, we may say, all his perfections, go along, work together, and glorify themselves in the highest. This sublime sentiment, which adds lustre to the glory of redemption, appears to have elevated the mind of the Son upon the very shores of that troubled ocean into which he was about to cast himself:: “Now is my soul troubled, and what shall I say-Father, "glorify thy name. Then came there a voice from hea.

ven, saying, I have both glorified it, and will glorify it "again." "In what thou hast done and suffered I have glorified iny name already, and in the things which thou hast yet to do and to suffer, I will glorify my name again." What shall we say? Look to our Saviour, and behold the €bief end of man ascertained and illustrated! Naturally men are lovers of their own selves, and fond of making their welfare the end both of their actions and of the dispensations of God. But let us adhere to the doctrine of our Saviour, and, after his example, acknowledge the glo-, ry of our heavenly Father to be our chief and highest enda With this our temporal and eternal welfare is connected; and, in seeking this, we are pursuing, and shall obtain glory, honour, and immortality, through Jesus Christ our Lord and Saviour.

Secondly, In professing his knowledge of the presence, union, and concurrence of the Father, the Son designed his own honour and glory. His own glory and the glory of the Father are united into one great and comprehensive object by himself in prayer: "I have glorified thee Con earth; I have finished the work which thou gavest me “to do. And now, O Father, glorify thou me with thine Wown self, with the glory which I had with thee before 6the world was.” The work of the Son of God in our nature was laborious and painful; but it was honourable and glorious, though in doing it shame and reproach were endured. Under this consideration it appeared to himself; and hence the first word in his prayer is, “Father, tha “hour is come; glorify thy Son that thy Son also may gloGrify thec." This just and sublime consideration enlarged and elevated his heart in doing his work, and encouraged him to endure the cross and despise the shame. Of all considerations, it was the most encouraging and elevating: United in interest and honour, Father and Son glorified each other in their stations, and each glorified himself.In doing the work committed to him, the Soi glorified himself, in glorifying the Father; and the Father glorified himself, in glorifying the Son with his presence and concurrence.

Thirdly, In professing his knowledge and assurance of the presence, union, and concurrence of the Father, the Son designed the comfort of his disciples. Some parts of his discourse, at the celebration of the Passover and the institution of the Supper, troubled them, and filled their hearts with sorrow. His words before our text were particularly affecting: “Behold the hour cometh, yea is Wnow come, that ye shall be scattered every man to his Wown, and shall leave ine alone.” But to these piercing words, which cut deep and wounded their weakness very sensibly, he added, in his next, the essence of medicinal and healing balm: “And yet I ain not alone, because the “Father is with ine." "Be not afraid lest I fail after ye are scattered every man to his own. I am not destitute-The Father, who is greater than all, is with me, to help, to uphold, to deliver, to honour, and to glorify me in his work.' When these healing and strengthening words were spoken, the disciples 'were weak in knowledge and faith.The words were seasonable, and the consolation in them was sweet and strong; but the men to whom they were spoken were children in understanding, and did not remember them until they were suggested anew by the Remembrancer from above.

Fourthly,. In professing his knowledge and assurance of the presence, union, and concurrence of the Father, the Son designed the instruction and edification of the church at large. Though we could not hear him speak on earth these interesting words, “I am not alone, because the Fa"lher is with me,” we have access to read them in the hand-writing of his Holy Spirit. Consequently, having equal need of instruction with them who heard him, we have equal advantages for receiving it. For the instruction and comfort of the disciples they were spoken; and for our instruction and comfort they were afterward committed to writing. In the prayer at the close of his discourse, you will observe expressions of concern not for them alone, but for all who should believe on him through their word. The presence, union, and concurrence of the Father, are reviving and strengthening to mourners in Zion at this present day; anil, under their temptations and sorrows, open a fountain of living water, which is always fresh and sweet. Promises and assui ances of his presence are not peculiar to his righteous Servant. These promises "ard assurances are the heritage of all who fear the Lord and his goodness in the latter day. Art thou in heaviness, and, through fear of death and manifold teniptations, subject to bondage? Observe what he says he will not do, “I “will never leave thee nor forsake thee;" and observe also what he says he will do, “I will be with thee, I will help sthee, I will strengthen thee, I will uphold thee with the "right hand of my righteousness;" and observe, lastly, what you should

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and do, “God hath spoken in his hoSiness, I will rejoice:” “For this God is our God for ever «fand ever, he will be our guide even unito death.”

After illustrating the words in which the Son expres. ses the presence, union, and concurrence of the Father in his humiliation; after discovering the sources of his know.

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