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But though, on Account of thefe Excellencies, as well. as her peculiar Relation to him, fhe was the Object,. both of her Son's dutiful Subjection in his younger Years; and of his tender Care, even when he hung. upon the Crofs: yet we find no Footsteps of any fuch. Regard paid her, either by him or his Difciples, as can give the leaft Pretence for afcribing to her thofe Prerogatives and Powers, which the Church of Rome doth. Our Saviour, in more Places than one of the Gospels, treats her in fo cold, and feemingly negligent Manner, that one cannot well avoid thinking he did it on purpose, to difcourage that monftrous Notion, of her Right, as a Mother, to command him, who was her Lord, as well as ours. In the other Parts of the New Teflament, excepting those which I have already quoted, or to which I have referred, there is only an incidental Mention made of her occafionally; as there is of many other. Perfons and not the moft diftant Intimation of any efpecial Honour fhewn, or directed to be fhewn her. Yet doth the Romish Church appoint Offices of Devotion to her, bearing her Name; address her as Queen of Heaven, for fo they exprefsly call her; petition her almoft in the fame Breath with God and our Saviour, that she would beflow on them Pardon and Grace here, and everlasting Life hereafter. Things infinitely beyond the Power of any Creature whatever. Nay, fome of them profeffedly bind themfelves to pray much oftener to her, than they do to their Maker or Redeemer and appear accordingly to place much more Confidence in her. And all this, not only without the leaft Proof that he hath any Authority in human Affairs, or even any Knowledge of them; but in open Defiance of the Scripture, which directs our Prayers to God alone; and particularly of that Paffage in St. Paul, where the voluntary Humility of worshipping even Angels, though they are known to be miniftering Spirits is forbidden, as what may beguile us of our Reward; and the Perfons, who

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practife it, condemned, as not holding the Head, which is Christ'.

But to return to our Subject. The foregoing Doc trine of God manifeft in the Flefb, is undoubtedly one very wonderful Part of that, which the Apostle calls the Mystery of Godliness'. And yet there is nothing in it, either impoffible, or indeed more difficult to the Almighty, thán in thofe Productions of his, which we commonly call the Courfe of Nature; and wonder at them lefs, for no other Reason, but because we see them conftantly; the Manner of both being equally inconceivable.

And as the miraculous Conception, and Birth of Chrift, was easy to infinite Power: fo was it undoubtedly proper and fit, fince it was chofen by infinite' Wifdom. Indeed fome Footsteps of that Wifdom even we may be able to trace in this wonderful Difpenfation. It appears moft becoming the Dignity of fo extraordinary a Perfon, not to enter into the World in the ordinary Manner. As the first Adam, poffeffed of original Uprightnefs, was formed immediately by the Hand of God; it was fuitable, that the fecond Adam, who came to reftore that Uprightne's, fhould not be inferior, but indeed fuperior in that Re pet. Accordingly we read, that the firft Man was of the Earth, earthy: the fecond, the Lord from Heaven. It feems requifite alfo, that he, who was defigned both for a fpotlefs Example to us, and a fpotlefs Sacrifice to God, thould be perfectly free from every Degree of that Impurity, and inward Irregularity, which the tainted Nature of a fallen earthly Father may, for aught we know, according to the eftablished Laws of this World, communicate whereas being produced in the Manner that he was, may have qualified him perfectly for becoming, both a Lamb without Blemish, and a High Prieft, in every Respect and Degree, haly and undefiled, and feparate from Sin

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But whether thefe or others, concealed from us for wife, though perhaps unfearchable Ends, were the Reafons why his Incarnation was in this Manner; yet, for his being incarnate, there are feveral weighty Reasons very evident; and poffibly many more, entirely unseen by us.

By becoming Man, he was capable of becoming the moft complete and engaging Pattern of Virtue to Man. The Example of the invifible God might feem too high, and too remote from our View. The Examples of Men were all, in one Refpect or another, faulty, and likely to mislead us. But our bleffed Saviour, by joining in his own Perfon Perfection with Humanity, gives us the most encouraging Invitation to endeavour at doing fo too, according to our Power. He was in all Points tempted like as we are, yet without Sin; to leave us an Example, that we might follow his Steps 3. But in particular, by this Means he has fet us the brightest Example of that excellent Virtue, Humility, that ever was, or could be; to this Intent, that the fame Mind might be in us, which was in him: who being in the Form of God took upon him the Form of a Servant, and was made in the Likeness of Men. Of mutual Love alfo he hath fet before us the most amiable Pattern, by this amazing Proof of his Love to Mankind. He, who was rich in all the Glories of God, became poor for our Sakes; that we through his Poverty might become rich in heavenly Bleffings. He, who was exempted from all Sufferings, fuffered every Thing terrible in Life and Death for our Good. Surely thefe are powerful Motives both to give up, and do, and undergo, whatever we are called to, for our Brethren; and to love one another, as he hath loved us. His Refignation likewife, his Meeknefs, his Zeal, his Prudence, every one of his Virtues, (and his whole Character was compofed of Virtues,) are most ufeful Leffons, derived from his appearing in our Nature,

Heb. iv. 16. 5 2 Cor. viii. 9.

31 Pet. ii. 21 John xv. 12.

4 Phil. ii. 5, 6, 7.

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that in a very peculiar Manner command our Attention, and require our Imitation.

But further ftill; by becoming Man he had the Means of most familiarly and beneficially inftructing Men, in every Point of Faith and Practice. The Word was made Flefb, and dwelt among us, full of Grace and Truth, and of his Fulnefs we have all received". This Condefcenfion enabled him to accommodate his Manner of teaching to the Capacities and Difpofitions of his Difciples, to remove their Prejudices, infinuate Truth into their Minds gradually and thus gently training them up to the Kingdom of Heaven, lay fuch deep Foundations of his Church, as shall never be moved.

By taking upon him our Nature; he was likewife capable of being a Sacrifice for our Sins: a Do&trine, which in its proper Place fhall be explained to you: Therefore, fince we are Partakers of Flesh and Blood, he alfo himself took Part of the fame, that, through Death, he might destroy him that had the Power of Death, that is the Devil &

And there was another Benefit, confequent to his fuffering in our Nature, viz. his rifing again in it; and thus giving us the fulleft Certainty of our own Refurrection to eternal Life.

Even while he fits, at the Right Hand of the Father, interceding for his Church, and ruling over it, his being Man, both makes him a proper Perfon to reprefent Men, and offer up their Devotions; and affords us the moft fenfible Affurance of his knowing the Wants, and being touched with the Neceffities, of the Nature in which he fhares. Wherefore in all Things it behoved him, fays the Apostle, to be made like unto his Brethren, that he might be a merciful and faithful high Priest in Things pertaining unto God. For, in that he himself hath fuffered, being tempted, he is able to fuccour them that are tempted". Seeing then that we have not a high Prieft, that cannot be touched with the Feeling of our Infirmities: but one who was 7 John i. 14, 16.

8 Heb. ii. 14.

9 Heb. ii. 17, 18.

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in all Points tempted like as we are: we may come boldly to the Throne of Grace, in Confidence of obtaining Mercy, and finding Grace to help, in Time of Need. And fince, aftly, we have a Judge appointed us, who hath experienced whereof we are made; we may be in the utinoft Degree certain, that his Judgment will be according to Equity that, on the one Hand, all due Allowances will be made to us; and, on the other, no undue ones must be expected by us, in that Day, when God will judge the World in Righteousness by that Man, whom he hath ordained: and to whom he hath given Authority to execute Judgment, because he is the Son of Man 3.

Heb. iv. 14, 15, 16.

2 A&ts xvii. 13.

3 John v. 27.

LECTURE IX.

CREED.

Article IV. Suffered under Pontius Pilate, was crucified, dead and buried; he defcended into Hell.

IN

MMEDIATELY after the Mention of our Saviour's Birth, the Creed goes on to the Mention of his Sufferings. for indeed his whole State on Earth was a fuffering State. By condefcending to be made in the Likeness of Man', he expofed himfelf to all the Neceffities, Infirmities, and Pains, to which Men are naturally fubject. Befides this, he underwent the many Inconveniences of a low and unfettled Condition. And, which was yet much heavier, though his whole Life was spent in doing Good, yet was it fpent alfo in bearing Troubles and Uneafinefs from all around him.

The Prejudices and Mifapprehenfions of his Kindred and Difciples were no fmall Trial. But the Perverfenefs

Phil. ii...

2 Acts &. 38.

and

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