to them that sit in darkness and in the shadow of death, and to guide our feet into the way of peace."-LEIGHTON. The great teacher of the true knowledge of his law, and of himself, and of ourselves, is God. Men may speak to the ear, but "his chair is in heaven that teacheth hearts." Matchless teacher! that teacheth more in one hour than men can do in a whole age! that can cure the invincible unteachableness of the dullest hearts, "gives understanding to the simple and opens the eyes of the blind." So then, would we be made wise, wise for eternity, learned in real living divinity, let us sit down at his feet, and make this our continued request, "What I see not, teach thou me."-LEIGHTON. To guide our feet into the way of peace. Almost all mankind are constantly catching at something more than they possess, and torment themselves in vain; nor is our rest to be found among the enjoyments of the world, where all things are covered with a deluge of vanity, as with a flood of fluctuating restless waters, and the soul flying about, looking in vain for a place on which it may set its foot, most unhappily loses its time, its labour, and itself at last, like "the birds in the days of the flood, which having long sought for land, till their strength was quite exhausted, fell down at last, and perished in the waters." is our greatest beauty,-and that inexpressible satisfaction which attends the exercise of charity, humility, and meekness! When your minds are stored and adorned with these graces, they will enjoy the most pleasant tranquillity, even amidst the noise and tumults of this present life.-LEIGHTON. HYMN. Behold the woman's promis'd seed! Abra'm the saint rejoic'd of old The types bore witness to his name, Predictions in abundance meet § CLVI. CHAP. II. 1—-7. Augustus taxeth all the Roman Empire. The nativity of Christ. O! how greatly preferable are the delightful fields of the Gospel, AND it came to pass in those wherein pleasure and profit are agree-days, that there went out a deably mixed together, whence you may learn the way to everlasting peace,— that poverty of spirit, which is the only true riches, that purity of heart, which cree from Cæsar Augustus, that all the world should be taxed. 2 ("And this taxing was first made when Cyrenius was governor of Syria.) 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David :) 5 To be taxed with Mary & his espoused wife, being great with child. 6 And so it was, that, while they were there, the days were accomplished that she should be delivered. e 7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. until about twelve years after our Saviour's birth. Some critics would render ver. 2, "This enrolment was In either || Or, inrolled.—a Acts v. 37.- 1 Sam. xvi. 1, 4. John Syria." It is remarkable that St. vii. 42.-e Mat. i. 16. ch. i. 27.-d Mat. i. 18. ch. i. 27.e Mat. i. 25. Reader. The "taxing " here mentioned was a Roman census, or enrolment of the names, property, and condition of persons forming the whole or part of the empire. This census does not appear to have been general, or to have extended to all parts of the Roman dominions, but to have been confined to the Jewish nation. The whole world,' according to a common phraseology, denotes the whole land of Judæa. Cyrenius (Caius Sulpicius Quirinus,) was not governor of Syria Luke pointedly refers in the first verse to the issuing of the decree; and if we translate the second verse in the way now described, we are reminded that the decree, although made at the time of Christ's birth, was then only partially executed, and was not carried into effect until Cyrenius was in office. The decree was published, and some preparations were made for compliance with it; Joseph and Mary, and others, repaired to their respective cities; but from some cause or other the proceedings were not then complet ed, and it remained for Cyrenius to has his goodness towards us was infinite, make up the census.-EDITOR. READER. And she brought forth her first-born son. As for the reason why the Son of God did assume our nature; the chiefest and clearest reason thereof was, God's design thereby to exercise and demostrate his immense goodness, mercy and pity toward us; "So God loved the world, that he gave his only begotten Son." "In this the love of God was manifested, that God sent his only begotten Son into the world, that we might live by him." Through the tender mercy of our God the dayspring from on high did visit us." It was his benignity and philanthropy, which induced him to engage his Son upon such a debasement and emptying of himself, that we might thereby be raised to a capacity of salvation. If we farther desire to contemplate the wisdom of God in this admirable proceeding; and to know, why God among other means and methods, alike (for all we can know) possible to him, did choose in this way to transact our redemption; it may be answered, that it becometh us rather to adore the depth of God's wisdom herein, than to sound it, or to hope by searching to reach the bottom of it: yet some congruities of this method to the reason and exigency of things are in the Scripture intimated to us, and in some manner are discernible by us, sufficient to recommend the divine wisdom therein to our admiration; reasons may be assigned why our Redeemer should be God and man. It well became God to stoop down thus, that so the demonstrations thereof, to his glory and our benefit, should be answerably such; which perhaps could not otherwise be, than by such a condesension: as a Prince could not make any other so great attestations of favour to his vassal, as by descending from his throne, laying aside his majesty, putting himself into a like condition, conversing freely with him, subjecting himself to the same laws and duties, enduring the like hardships and inconveniences with him. It was expedient that our Redeemer should be God, that he might be able by his power to save us; to remove those huge obstacles that crossed our salvation, to subdue those potent enemies which opposed it; to command and conquer nature, to vanquish the powers of hell, to abolish death in our behalf. It was requisite that he should be the co-essential natural Son of God, that by the nearness of his relation to God, by the supereminent dignity of his person, by the immense value of his merit he might conciliate God's favour to us, fully appease his wrath incensed against us, and satisfy his justice abused by our offences. It was convenient, that his doctrine should carry with it the highest certainty and strongest efficacy; that his example should challange the greatest regard and strictest imitation; that his laws should have supreme authority, and with greatest advantage oblige us ; fit therefore it was that he should be God, and have the character of divinity stamped upon what he said and performed. The redemption and salvation of man did import an honour too august for any creature to be dignified with; it was a work too difficult and mighty for any but God to achieve; it was not proper that any creature should be principal in managing an affair of such height and importance; needful and expedient therefore it was, that our Saviour should be God. It was also requisite, upon many accounts, that he should be man: that by perfectly obeying God's commands and submitting patiently to God's will as man, he might procure God's favour toward man; that as man had deeply wronged and offended God, so man also should highly content and please him; in St. Paul's language, that "as by one man's disobedience many were made sinners, so by the obedience of one man many should be made righteous." Decent it was that as man did approve, so man also should condemn sin in the flesh, that as man by wilful self-pleasing did incur misery, so by voluntary suffering he should recover happiness. "It did become him (as the Apostle saith), for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering." It was also fit, that he who was designed to intercede for our welfare, to propitiate for our faults, to succour and relieve our distresses, should be tender of our good, and sensible of our needs; that he therefore should by nature and experience be nearly allied unto both parties; that consequently if possible (and what is to God, the author of this economy impossible?) He should be both God and man'; Son to God, and brother to us; the same in nature with God, in kind with us. Such reason and wisdom is discernible in this dispensation. Now for the practical use of this doctrine; for it is not a doctrine merely speculative, and barren of fruit or practical use. It should, first, have a powerful influence on our minds, causing us, with high degrees of love and gratitude, to adore the infinite goodness of that God, who hath been pleased to stoop so low, that he might advance us from the lowest depth of meanness and wretchedness, to the highest pitch of honour and happiness, that we are capable of. What words can express, what thought can apprehend a favour so inconceivable, and ineffable? Well might St. Paul call it, "Love transcending all knowledge,” well may heaven admire, and earth be astonished, and Hell tremble, at the disclosure of such a mystery, at the accomplishing such a miracle of grace and mercy; that the sovereign majesty of Heaven, the eternal Lord of glory, the World's great maker, the only Son of God, and heir of all things, should become a poor, small, weak, and frail man; should dwell in a tabernacle of flesh, should converse with silly, wretched and frail mortals here, should be exposed to want, disgrace and pain: O depth of goodness, and mercy unsearchable! If this will not, what consideration can raise us, what benefit can affect us? digious ingratitude will it be, to be regardless, or insensible, of kindness, so wonderful? What pro Another great use of this point is to engage us, as universally to all obedience, so particularly to the duties of humility, patience, and charity. Did the Son of God thus willingly submit, and so abase himself; and shall we then be refractory, shall we exalt ourselves; shall we refuse any appointment, or repine at any proceeding of God? Did he from the highest pitch of celestial glory, and voluntarily descend into this gloomy region, and state of ignoble obscurity; did he abandoning immense wealth, freely embrace extreme poverty; did he gladly sequester himself from those ineffable joys above, to converse with sorrow and sadness here, in this valley of tears for God's sake, and ours; and shall we be unwilling to do any thing for God's sake, or to part with any thing for Him? To these purposes doth St. Paul apply the consideration of this point: "Let the same mind (the same humble, patient, meek, charitable mind) be in you, which was in Christ Jesus; who being in the form of God-emptied himself, taking upon him the form of a servant; being made in the likeness of men, and being found in fashion as a man, humbled himself, becoming obedient unto death:" it was the greatest argument and instance of humility, patience and charity, that could be, for him, that did exist in the form of God, thus to debase himself to partake of our nature, and submit to our state and "know (saith that Apostle again) the grace (or graciousness) of our Lord Jesus Christ, that being himself rich, for your sake he became poor (being rich as God, and Lord of all things, to put himself into this mean and poor condition of man) that ye, through his poverty, might be rich;" it was a consideration surely most proper to his purpose of inciting unto charity. The consideration of this point should raise our minds to a sense of the dignity of our nature, accompanied with dispositions of heart, and deportments of life answerable thereto. By our Lord's incarnation our nature is so advanced, that we become nearly allied to God, of the blood-royal of heaven, in this respect overtopping all the creation of God; so that hereby, (as the Apostle to the Hebrews discourseth) that of the Psalmist was verified, concerning man, "Thou hast crowned him with glory and honour, and hast set him over the works of thine hands; thou hast put all things under his feet:" the angels themselves cannot boast of such an honour; for "he took not the nature of angels, but he took the seed of Abraham." Being therefore so highly dignified, we should have a mind suitably great and noble, loving, delighting in, aiming at the most excellent things, void of base cares, of sordid desires, of unworthy designs: we should, in all our conversation, demean ourselves worthily and decently, like the brethren of Jesus, and children of God; and that we may not disparage and disgrace this illustrious alliance. As our Lord did vouchsafe, in most condescending grace, to resemble us, so should we, with a generous and honest ambition, aspire to resemble him; as he stooped to humanity, so let us rear ourselves to a kind of divinity, in purity of mind and sanctity of life; so Gregory Nazi |