Yes; but this regard cannot always be paid at fo eafy a rate. The head would often be convinced, but the heart remonftrates: the understanding might bend, but the will is ftubborn. We might

་

perhaps yield our affent to religion, but it demands obedience; and requires not only belief, but practice. Every one of its doctrines is to be fruitful in grace and good works; and however ignorant we may be of the manner, or reafons, we are to be well acquainted with the use.

The Word was incarnate; he left the glory which he had with the Father before John xvii. the world was, and entered into this house

of clay: he took upon him willingly the infirmities of the human nature: God was made man for the falvation of fin

ners.

Could he not have faved them with less trouble? We fay nothing. How was it poffible for him to affume their nature?

Silence

5.

Silence fuits with ignorance. What should make him willing to do it? Here indeed we are able to answer: it was becaufe he loved them. And one thing more we can comprehend, that they ought alfo to love him; be devoutly thankful for his incomprehenfible mercy; and if there is any thing in their power which may contribute to the fuccess of this gracious undertaking, to do it.

There may be many obfcurities attending the doctrine; there is none at all in this confequence, that they who are thus redeemed, are no longer their own. They 1 Cor. vi. are bought with a price, and ought therefore to glorify God in their body and in their Spirit, which are God's. Now doubly his: fince he who made, has again purchased them to himself, and, as far as we can judge, at a much greater price.

20.

The Incarnation of the Son of God, however incomprehenfible, is the plainest

as

32.

as well as the strongest reason that ever was, or can poffibly be offered, for gratitude towards the Supreme Father, who gave his dearly beloved and only begotten Son, for our redemption; and towards that Divine Son, who loved us, and gave himself for us: for truft in God, who having delivered up for us his Son, can- Rom. viii. not but with him alfo freely give us all things for humility and condefcenfion to our inferiours; in obedience to the particular command, in imitation of the wondrous example of him, who being poffeffed of divine greatness, the Maker Hebr. i.2. and Heir of all things, yet made himself of no reputation, took upon him the form of a fervant; was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient.

This doctrine of Christianity is a recommendation of purity, directing us to reverence that human body which he honoured by being born of a virgin; and

may

Phil. ii. 7,

8.

may reasonably induce us to have a very high regard, but free from fuperftition and idolatry, to her who was fo fignally favoured as to be made the Parent of the Son of God.

Laftly the incarnation of Chrift is an argument for univerfal obedience, and the practice of all virtues. Since this was the end of his coming into the world, to Tit.ii. 14. purify to himfelf a peculiar people, zealous of

19.

good works: and fince without this, we shall not only fruftrate the grace of God, but render the greatest bleffing that ever was conferred on mankind, a calamity to us. Every mercy which we abuse, we John iii. convert into a curfe. This is the condemnation, it is an aggravation of our guilt, John ix. and will add to our punishment, that light is come into the world, and men loved darknefs. If ye were blind, ye should have no fin: but now ye fay, we fee; fince, as you acknowledge, you know better, or at least have the means of information;

41.

there

therefore your fin remaineth.

The more

gracious the divine offers, the more criminal muft it be either fcornfully to re

28,29.

ject, or wickedly to pervert them. He Hebr. x. that defpifed Mofes' law, died without mercy: of how much forer punishment shall he be thought worthy, who hath trodden under foot the Son of God?

SER