guilty Sodom (Gen. xviii.), one sees an expression of kindness and magnanimity, that would adorn the canvas of an Apelles more than the picture of calumny: though one sees an higher expression of those heavenly characteristics in the Subject himself weeping over Jerusalem (Luke xix. 41): far higher in the same pleading an excuse for his misdeeming murderers on the cross (Luke xxiii. 34): and higher still even than that would need to be described for a perfect picture of the subject in an act of mediation ; but this is admired in a station far beyond the reach of the painter's eye or conception, "in the light which no man can approach unto" (Tim. I. vi. 16). This, therefore, may be thought a very essential, if not a principal, respect for the Second Mediate to approve himself in, namely in respect of charity and innocence: which he also does,

=2, In respect of dignity as an high priest “holy, harmless, undefiled, HIGHER THAN THE HEAVENS" (Heb. vii. 26): also,

=3, In respect of his secondary or intermediate station ; as "Mediator between God and man (Tim. I. ii. 5), "who hath made both one" (Eph. ii. 14): also,

=4, 4, In respect of atonement; as "the Lamb of God which taketh away the sin of the world" (John i. 29); that is actually by its reformation, and virtually by his atonement, as before intimated: also,

=5, In respect of regular ordination; as the Gift of God; who "so loved the world, that He gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John iii. 16): also

=6, in respect of derivation, as "Christ the First Fruits" (Cor. I. xv. 23); and that, not by translation from earth to Heaven, like Enoch and Elijah; nor as born like Adam, from the womb of the earth originally; but as born from Heaven, a second Adam in manifestation or appearance, but the first to triumph (as before stated) over death and the grave.

Other names founded chiefly on his different offices and

relations like the preceding might still be ascribed to the Subject, perhaps, besides his ordinary appellation; which must at length suffice, and with its corresponding notion now only remains to complete the account of these his two first mentioned incidentals, Name and notion.

own.

-23, It may well enough be asked, "Who shall separate us from the love of Christ ?" (Rom. viii. 35), when we can hardly separate even his name and notion from our For, unlike the Father's Being in this respect, which admitted of an absolute name in Jehovah,—in naming the Son, we cannot think of a name that is not purely relative. Even this his trite appellation, Jesus, the name by which he was "named of the angel before he was conceived in the womb" (Luke ii. 21); and by which he was and is known by all parties, unbelieving as well as believing, from his cradle, even this has a relative signification of the utmost importance; and it is a wonder, that more stress has not been laid on the same. For this name is an assertion, and an assertion that may bear its own evidence from the manner in which it was given, and has ever been applied; -declaring the subject to be a Saviour, for eternity, as the original Joshua was in a temporal respect: and having been first given to him before he was born, and subsequently applied to him ever since by all who name him, whether believers or unbelievers, Christians or heathens, friends or enemies. Wherefore it may also he asked of him as of Jacob, "IS HE NOT RIGHTLY NAMED?" (Gen. xxvii. 36.) He is rightly named by all parties, and professed by many, but possessed by few.

Therefore we may say, that all the forementioned titles of the subject are founded chiefly on this one of Jesus; whatever other notions or titles may be added,—in that of Jesus we shall always recognize their common foundation; as Jesus the Mediator, the Saviour, Lord, Christ, Word, Image, Only Son, and Son of God and Man: all being but so many equivalent names, notions, or distinctions of one Character, which is the Character of the

Deity, being Emmanuel or God with us; and every other view of the subject as well as those may be referred to that foundation.

Now the general importance of a good name having been already acknowledged, it may here be farther observed, 1 that from the stress laid on this incidental in the present instance, ascribing the same as a reward of the Subject's extraordinary worth and humility, it would seem as if he was not indifferent to such an addition, which God has given him with suitable worship (Phil. ii. 9, 10): 2 that at the same time, One so far above praise could not value the name even of Christ, Saviour, Sun of righteousness or higher names, if there be any, for the sake of an empty distinction: he valued them, as wise men value incidentals generally, for the sake of others; namely, for the sake of those who use and have the benefit of them. To this benevolent object, and not to any vain concern nor idle curiosity, must be referred that question of the Subject to his disciples, which it may also be worth our while to consider, "Whom do men say, that I, THE SON OF MAN AM?" (Matt. xvi. 13,) always naming himself from his lowest relation, rather than from the highest; from his relation to man, than from his relation to God.

For the name of the Son of man, being properly Christ or Jesus, or Jesus Christ, is a blessing and acts like a charm to all who use it rightly, that is, when coupled with a right sense or notion of its object: and the right notion of any object being as much its due from the subject or holder thereof as it is convenient for his use, and especially in so high a relation as the present, we should carefully endeavour to attain this right notion here on both accounts, that is, both in prudence and in equity; and to avoid all those extravagances of which the same has been, is, and ever will be productive.

There are for example some who think they cannot err in exalting their notion of the Second Mediate; although their notion shall be perhaps a very crude one; and then

what will it be that they exalt, but their own crude notion; which the more it is exalted, the more its Object will be disparaged.

And, as one extravagance often arises out of another, some observing and justly detesting that, will think it better to have too humble an opinion of the Subject than one so outrageously superabundant; and these, to avoid superstition, will blindly encounter the opposite and no less disgusting extreme of infidelity. This may seem very like the blind leading the blind; when infidelity is led up to the notion of Christ, or rather past it, by the hand of superstition.

Wherefore, as a third alternative, many grand believers, patterns of orthodoxy as they think themselves, with a view to avoid forsooth the aforesaid extravagances, and consequent danger either of superstition on the one hand, or of infidelity on the other, will think it more prudent as well as more orthodox, to have no notion at all of the Subject themselves, for then they cannot have a wrong one; and take care also, that others shall not have any notion either, to be wiser than themselves: for which purpose among other ingenious contrivances they have that of stigmatizing every sincere profession and attempt at exposition with the name of Heresy, &c.

Lastly, however, some it is to be hoped, may still have a notion that they can bestow with justice and enjoy with confidence: though they would be as great infidels as any, if they took that for faith, which some infidels reject. And on reviewing and comparing these conflicting testimonies it would seem after all, as if the bulk of subscribers to the name of the Subject were those who give him his name without any notion: so that the orthodox must needs have it their own way at last, if the question is to be decided by numbers if on the contrary it is to be decided by the test of obedience, who can tell that? Christ alone, as a wit

ness of our most secret thoughts and actions, can know who gives him his due in this respect, or who has his right

notion. “I am the Good Shepherd: (says he) and know my sheep, and am known of mine" (John x. 14).

To bestow his right name on a Subject who is nearly ineffable, and to accompany the same with a suitable, if not with an adequate notion, is not the only part that calls for an anxious discrimination respecting him: there are other incidentals besides these equally due and of equally nice or delicate payment; and for the same reason too chiefly, which is the complexity of the Subject as before observed. Wherefore in noticing the incidentals which here follow there will be constantly the same danger of either exceeding or underrating as before alluded to: and rather more considerable than appears in those which have just been considered; as it will now be necessary to notice distinctly with the divine incidentals of the Subject some that are more human.

If we could distinguish precisely between the divine and human incidentals which met and were strikingly contrasted in the fortune of the Second Mediate above all others during his earthly pilgrimage; that is between those accruing to him from above and those accruing from beneath, taking into our account among the former some above all that ever fell to the lot of any created being; and among the latter what is more recondite as well as what comes from the earth, we should have a division of the same into spiritual and temporal; being all good from the Good, as due to so good an object, on the one side; and on the other side evil from the evil, as a matter of course. But still, as ordinarily in ordinary instances, so eminently in this eminent instance,--to the good evil is made good at last through the goodness of the Good; being rather so ordained from the beginning, as St. Paul observes in allusion to the last mentioned incidental. "Wherefore (says he, alluding to the Subject's humiliation, and might as well have said, Whereby) God also hath highly exalted him" (Phil. ii. 9).

In every purpose the end is before the means, though contrariwise in occurrence: consequently the exaltation of