bad, these things they did not ingeniously harangue upon, after the beloved manner of the Greeks, and leave them in the same uncertainty in which they found them, but gave for their assertions concerning them, the irrefragable testimony of miracles which must proceed from the Almighty; and some of them such as, in their opinion, even the Almighty was unable to perform. For that God himself should raise the dead, was thought a thing incredible with them *. But as no just reasoning can shew it to be impossible, it is more certainly his work for being beyond our comprehension. And this is that undeniable demonstration of the spirit and of power, which infinitely excels all the enticing words of man's wisdom t, not only in the strength of its evidence, but the efficacy of its influence too. For after the deepest philosophers, and most florid orators had wearied themselves for ages in framing elaborate discourses about religion and virtue, without being able to set up the true profession of either, so much as in a single village; the unlearned disciples of Christ laid, in a few years, such foundations of both throughout the world, as have supported them to this day, and ever will. For the foolishness of God is wiser than men, and the weakness of God is stronger than men ‡. Since therefore the whole of the Gospel is so firmly proved, and most parts of it so evidently rational, and no part of it evidently otherwise; be we ever so incapable of penetrating into the depths of some doctrines, and the reasons of some proceedings, yet well may it become us to think, that he, who sees all things, may easily see many, which we do not; and to reverence the wisdom of God in a mystery, Acts xxvi. 8. + 1 Cor. ii. 4. 1.Cor. i. 25. even the hidden wisdom which he ordained before the world, unto our glory*. Whether sinners could be saved no other way, than by the death of his Son; or why, if they could, he hath preferred that to the rest; we have no right to ask. What he hath chosen, we might be sure is best, even did no reason at all for it appear. But he hath made known several to us: some clearly, some as through a glass darkly † ; but the obscurest of them all to be contemplated with awful respect. By his eternal Son, God made the world, and hath administered it from the beginning. He therefore was plainly the fit person to conduct the most important of all its affairs, the recovery of mankind from sin and misery; that in all things, as the Apostle expresses it, he might have the pre-eminence, and in him all fulness dwell. In order to recover and reform men, he must instruct them: and doing it himself was unquestionably the most efficacious method. But how must he come to do it? Had he appeared in a station of power and wealth; many would have been ready to pay court to him: but few, to obey his precepts from the heart. Even in his low estate, some followed him a while, merely for the loaves. And how much more hypocrisy, a very improper qualification for the kingdom of righteousness, would there have been amongst his hearers, had the circumstances of the teacher been more inviting! And how unsurmountable a disgrace might they have brought upon his whole undertaking in its very infancy, instead of the honour and support which it received from the unimpeached integrity of its first afflicted professors! But further: Nothing enforces precepts, like ex* 1 Cor. ii. 7. +1 Cor. xiii. 12. See Col. i. 13—20. ample. Now what example could the Messias have set, in the midst of worldly pomp and grandeur? A very useful one certainly in some points to some of his chief officers, and others about his person: but removed from the sight, and unsuitable to the condition of the bulk of mankind: whereas in the sort of life, which he chose, an extremely public, though a mean one, he was a daily and familiar pattern to all men, of the most general and difficult virtues of condescension, disinterestedness, and delight to do good; of indifference to worldly enjoyments, composedness under contempt, meekness under malicious provocations, and resignation to God's will under the bitterest sufferings of every kind. These things, most of us, in one part or another of our pilgrimage, have need to practise: and we find them so hard to learn, that the encouragement of his having done and borne much more than he requires of us, and the assurance, that having been tempted himself, he will succour us when we are tempted*, will, in a time of trial, be blessings unspeakable. Then consider besides, how great a confirmation his humility and patience add to the other proofs of his authority. A claim to worldly power, by virtue of a divine commission, raises apprehensions of unfair design. But when a person, declaring himself to come from heaven, renounces every thing on earth, which men usually hold dear; when he shews by plain facts, that his errand is, not to be ministered unto, but to minister, and to lay down his life for his followers† ; when he foresees and foretells, that his doctrine will bring him to the shamefullest and cruellest of deaths, and yet goes on, and meets it calmly: here is the strongest evidence of sincerity; and the most en+ Matth. xx. 28. Heb. ii. 18. gaging motive to love him, who hath so loved us, as to seal with his blood the truth of the good tidings, which he came to bring us. But there is yet one reason more of our Saviour's passion, of which if we see not distinctly the full force, we see however, that it may be of infinite force. Mankind are sinners. Our first parents were so: we have all been so, few of us think to what a degree: and close upon sin follow weakness and guilt. The good instructions and example of our blessed Lord have, indeed, without any thing farther, a powerful tendency to reform us, if we have strength to reform ourselves, on seeing that we ought. But what can they do for us, if we have not; which experience too often proves to be our case? or supposing them to do it ever so effectually, still it would be true, that we have been sinners; have dishonoured our Maker, and broken his laws: and who but himself can tell, what satisfaction the holiness of his nature and the honour of his government may demand to be made for such offences? Mere sorrow for having done amiss very seldom frees us in this world from the ill consequences of transgression: and what security can we have, that it will in the next? Living well for the future, is making no amends for having sinned before: for it is no more than our duty, if we had never sinned at all: besides that what men call living well, especially men destitute of the spirit of Christ, is mixed with innumerable and grievous faults. In this state of things then, where is the certainty, that our sins would or could be forgiven; or the authority of God kept up in the eyes of his creation otherwise, than by punishing the guilty? And if that was to be done, the whole race of mankind must fall under the sentence. Here it was therefore that his unsearch able wisdom interposed, who, alone knowing the fittest means of reconciling justice with goodness, pitched upon this: that, as a terrifying monument of the ill desert of iniquity, his beloved Son should in our nature, and in our stead, suffer death: and for an eternal demonstration of the divine benignity, his undergoing it voluntarily should be rewarded with the highest glory to himself; and with pardon, and grace, and life eternal to all who made their humble claim to them, by repentance, faith, and love. Thus did God shew himself just, and the justifier of them which believe in Jesus*: thus did mercy and truth meet together; righteousness and peace kiss each other†. Assuredly so extraordinary a method would never have been taken without extraordinary need of it. That we should fully discern the need, is no way necessary it suffices that God did. Our concern is no more, than to accept salvation, his own gift, on his own terms: renouncing all merit in ourselves, laying hold, by a lively faith, on the merits of our Redeemer's obedience, thanking our heavenly Father from the bottom of our souls, for sending his blessed Son into the world, and esteeming most highly the Christian creed, the Christian worship, the Christian Sacraments. God forbid then, that we should glory in any thing, save in the cross of our Lord Jesus Christ‡: or ever be ashamed of that, for all the scorn and ridicule of a thoughtless and profane world. But God forbid also, that while we profess to believe on him, we should crucify him to ourselves afresh, and put him and his religion to shame§, by transgressing and neglecting any obligation of piety towards our Maker, Rom. iii. 26. + Psal. lxxxv. 10. |