Illustrated by the Incarnation, Life, and Death of the Redeemer. It is sufficient for my purpose, that Christ was, what he cannot with decency be denied to be, the beloved Son of God, in whom he is ever well pleased; the brightness of his glory, and the express image of his person; as much better than the angels, as he has by inheritance obtained a more excellent name than they; the first born of every creature; and the glory of God in the heavens, as well as on the earth. When this great and wonderful person, great and wonderful beyond any possible estimation of such minds as ours, became incarnate; He, who was rich in the best of all possessions, the unqualified love of his Father, for our sakes became poor, that we through him might become rich. He allied himself, in a manner intimate, eternal, and inseparable, to flesh and blood, to sinners and worms of the dust; and was not unwilling, nor ashamed, to call them his brethren. The strength and intenseness of the purpose for which he interfered, the greatness of his tenderness and compassion for mankind, are exhibited, with the utmost possible force, in the greatness, and condescension, and humiliation, which he thus voluntarily assumed.-It ought here to be remembered, that he not only became man, but man in the humblest circumstances; was the son of a poor virgin, married to a poor man; and was born in a stable, wrapped in swaddling clothes, and laid in a manger. In the life of the Son of God, the same character was exhibited in a great variety of forms. Throughout almost all his residence in the world, that is, during his minority, and about twelve years afterwards, this glorious person was entirely subjected to the commands and government of his humble parents; and wrought patiently in the business of a carpenter, laboriously earning his own bread, and theirs, by the sweat of his brow. After he began his public ministry, he went about doing good; particularly to those who were sick, blind, deaf, dumb, halt, maimed, and possessed of devils. To the poor, to publicans, and to sinners, he also preached the Gospel; and with supreme patience, labour, and benignity, invited them to eternal life. Samaritans, hated by the Jews beyond example, he brought into the divine kingdom; and, after warning, instructing, and exhorting Jerusalem, to the last limits of hope, VOL. VI. 2 K he wept with the deepest compassion over its unbelief and ruins In his death, the same glorious attribute was still more wonderfully manifested. His death, like his incarnation and life, was wholly voluntary: for he who drove the money changers and their companions out of the temple; at whose presence the guards fell backwards to the ground; whose voice, discases, demons, and elements, obeyed; and who re-summoned life to the breathless corpses of others; could undoubtedly have prolonged his own life; prevented every assault upon his person; and forbidden, by his power, the approach of danger and harm. Accordingly, he informs us, that he laid down his life for his sheep, and that no man took it from him, but that he laid it down of himself. At the same time, his death was the most humiliating which can be conceived or suffered.--It was the death of a malefactor, and that of the most scandalous kind; a death, also, pronounced by the voice of God to be accursed; and preceded and attended by every circumstance of contempt, abuse, and shame, which a furious rabble, and their more malignant masters, could devise or inflict. Nor was it less distressing than humiliating: the clear foresight of it, in the garden of Gethsemane, threw even him, with all his lion-like fortitude, into an agony and forced sweat from his body in the form of great drops of blood. The sufferance of it on the cross, extorted from him that bitter cry, My God, My God, why hast thou forsaken me? It is, however, to be remembered, that he made his soul an offering for sin, and that, in his soul, his peculiar distresses were chiefly suffered. This death, together with all the anguish which it involved, he perfectly foresaw and predicted; and in the full sight of this anguish, devoted himself to the suffering. In the midst of his agonies, also, he prayed for the forgiveness of his murderers; and with such efficacy, that within fifty days from his crucifixion, several thousands of them believed on his name through the preaching of St. Peter; and are now in the heaven of heavens, celebrating, with songs of transport, the divine compassion of their Redeemer. The incarnation, life, and death, of Christ, were undertaken and accomplished by him, with a complete knowledge, not only of the distresses which he was to undergo, but also of the character of them for whom they were to be undergone. He knew perfectly, that they were sinners, rebels, and apostates, condemned and ruined; utterly indisposed to believe his testimony, to accept his person, or to become interested in his mediation. He perfectly knew that, to make them ever reconciled to him, or grateful for the immense benefits which he proffered, it would be necessary, after all he had done, to send the Spirit of Grace into the world, to give them a new heart and a better mind. Of course, he engaged in this wonderful employment from compas sion only to the miserable beings he came to redeem. As his own character and conduct are, therefore, the strongest possible exhibition of mercy; so God, who gave him up to all these sufferings for his end, and to whom he was plainly the dearest object in the universe, has in this transaction equally exhibited mercy as his own character. DWIGHT. It is reported of that excellent prince, King Edward the sixth, that when in his council-chamber, a paper that was called for happened to lie out of reach, and the person who went to bring it, took a Bible which was near and stood upon it, to reach down the paper. The king observing this, ran to the place, and taking the Bible in his hands, kissed it and laid it up again. This anecdote may admit of some very useful improvement. It should teach us to avoid every thing, either in speech or in conduct, which has even the appearance of a contempt of Holy Scripture. It should teach us also to testify our disapprobation of any symp toms of irreverence of this sacred book in others. In opposition to those who slight the word of God, we should manifest the most cordial esteem and reverence of it. Those, in particular, who teach children to read the Scriptures, should inculcate upon them a sacred regard to this divine book. While they read it, they should put them in mind of the high importance of its truths, and their suitableness to the condition and circumstances of man, as a fallen and apostate creature. Besides, the unnecessary waste of the Bible should be severely checked. It has often been remarked, to the disgrace of schools, that torn pieces of this best of books may be seen scattered around. This, it is to be feared, tends in a great degree, to produce and cherish a contemptuous neglect of the word of God. An habitual reverence of God and his word, should dwell upon our spirits and influence our conduct. This habitual reverence for the word of God, will be a constant guard upon us, and prevent us from trifling with it at any time. It is said of the Hon. Robert Boyle, that he never pronounced the name of God without a sensible pause in his discourse. With what feeling of reverential delight, then, should the Christian read that book which comes from God, which testifies of Christ, and contains the words. of eternal life! Omnipotence of God. When the plague raged in London, Lord Craven, to avoid it, ordered his carriage and four horses to be got ready to go to his country estate all was in readiness, and his lordship was crossing the hall, when he heard his black postillion say, “I suppose my Massa's gods live in de country." His lordship was so struck with the remark, that he desired the horses to be taken out, and the carriage put up, and he remained in town during the contagion, was very kind to the poor and afflicted, and never felt any effects from the plague. So wonderfully does the Almighty sometimes make use of the very weakest instruments. Thoughts in Retirement. Two things are stated with equal clearness in the word of God -sovereignty and responsibility. They seem opposed to each other, but I adore in silence. I see man must be accountable, or he could not be judged-I am no less satisfied that if he be not secured by divine appointment, no one can be saved. To be over-anxious for God's honour, and, like Donatus, insist upon greater perfection in the church than man's circumstances will allow, argues a narrow view of things-a want of true practical wisdom. Offences must come, and they are not lessened or prevented by undue rigours. All evil is from good and for good. What may alarm, and wound, and grieve us, (and very properly,) is a link in the mysterious chain of an inscrutable Providence. Men may stumble and fall, but the walls of Zion will and must be built. It is the weakness of some good men, to speak of man as miserable rather than guilty. Indeed it becomes one who has obtained mercy, to pity rather than condemn. Yet compassion should be mixed with a holy indignation; for we may indulge a tenderness to offenders till we lose sight of the abomination of sin. Anecdote of Calvin. The following Anecdote of Calvin, from "Memoirs of his Life and Writings," by Mackenzie, clearly illustrates the disinterested magnanimity and Christian liberality of this justly celebrated Reformier. Eckius being sent by the Pope, legate into France, upon his return resolved to take Geneva in his way, on purpose to see Calvin; and if occasion were, to attempt reducing him to the Roman church. Therefore when Eckius was come within a league of Geneva, he left his retinue there and went, accompanied but with one man, to the city, in the forenoon. Setting up his horses at an inn, he inquired where Calvin lived; whose house being shown him he knocked at the door; and Calvin himself came to open it to him. Eckius inquiring for Mr. Calvin, he was told he was the person. Eckius acquainted him that he was a stranger, and having heard much of his fame was come to wait upon him. Calvin invited him to come in, and he entered the house with him; where, discoursing of many things concerning religion, Eckius perceived Calvin to be an ingenious learned man, and desired to know if he had not a garden to walk in; to which Calvin replying he had, they both went into it; and there Eckius began to inquire of him why he left the Roman church, and offered him some arguments to persuade him to return; but Calvin could by no means be persuaded to think of it. At last Eckius told him that he would put his life in his hands; and then said he was Eckius the Pope's legate. At this discovery Calvin was not a little surprised, and begged his pardon that he had not treated him with the respect which was due to his quality. Eckius returned the compliment, and told him if he would come back to the Roman church, he would certainly procure for him a cardinal's cap. But Calvin was not to be moved by such an offer. Eckius then asked him what revenue he had; he told the cardinal he had that house and garden and fifty livres per annum, beside an annual present of some wine and corn, on which he lived very contentedly. Eckius told him that a man of his parts deserved a greater revenue, and then renewed his invitation to come over to the Romish church, promising him a better stipend if he would. But Calvin, giving him thanks, assured him he was well satisfied with his condition. About this time dinner was ready, when he entertained his guest as well as he could, excused the defects of it, and paid him great respect. Eckius after dinner desired to know if he might not be admitted to see the church, which anciently was the cathedral of that city. Calvin very readily answered that he might; accordingly he sent to the officers to be ready with the keys, and desired some of the syndics to be there present, not acquainting them who the stranger was. As soon, therefore, as it was convenient, they both went towards the church, and as Eckius was coming out of Calvin's house, he drew out a purse with about one hundred pistoles and presented it to Calvin; but Calvin desired to be excused: Eckius told him he gave it to buy books, as well as to express his respect for him. Calvin with much regret took the purse, and they proceeded to the church, where the syndics and officers waited upon them, at the sight of whom Eckius thought he had been betrayed, and whispered his thoughts in the ear of Calvin, who assured him of his safety. Thereupon they went into the church, and Eckius having seen all, told Calvin he did not expect to find things in so decent an order, having been told to the contrary. After having taken a full view of every thing, Eckius was returning out of the church, but Calvin stopped him a little, and calling the syndics and officers together, took out the purse of gold which Eckius had given him, telling them that he had received that gold from this worthy stranger, and that now he gave it to the poor; and so put it all into the poor box that was kept |