should be incarnate, and should live in this world in the hnman nature; and it had been left to men to determine what circumstances of life would have been most suitable for him, human wisdom would have determined that he should appear in the world in a most magnificent manner; with very extraordinary outward ensigns of honor, authority, and power, far above any of the kings of the earth that here he should reign in great visible pomp and splendor over all nations. And thus it was that men's wisdom did determine before Christ The wise, the great men among the Jews, Scribes and Pharisees, who are called "Princes of this world," did expect that the Messiah would thus appear. But the wisdom of God chose quite otherwise: it chose that when the Son of God became man, he should begin his life in a stable; for many years dwell obscurely in a family of a low degree in the world; and be in low outward circumstances: that he should be poor, and not have where to lay his head that he should be maintained by the charity of some of his disciples: that he should "grow up as a tender plant, and as a root out of a dry ground," Isa. liii. 2 that he should" not cry, nor lift up, nor cause his voice to be heard in the streets," Isa. xlii. 2: that he should come to Zion in a lowly manner, "riding on an ass, and a colt the foal of an ass" that he should be "despised and rejected of men, a man of sorrows, and acquainted with grief.”

And now the divine determination in this matter is made known, we may safely conclude that it is far the most suitable; and that it would not have been at all suitable for God, when he was manifest in flesh, to appear with earthly pomp, wealth, and grandeur. No! these things are infinitely too mean and despicable, for the Son of God to show as if he affected or esteemed them. Men if they had had this way proposed to them, would have been ready to condem it as foolish and very unsuitable for the Son of God. But "the foolishness of God is wiser than men," 1 Cor. i. 25. "And God hath brought to nought the wisdom of this world, and the princes of this world," 1 Cor. ii. 6. Christ, by thus appearing in mean and low outward circumstances in this world, has poured contempt upon all worldly wealth and glory; and has taught us to despise it. And if it becomes mean men to despise them, how much more did it become the Son of God! And then Christ hereby hath taught us to be lowly in heart. If he who is infinitely high and great, was thus lowly; how lowly should we be, who are indeed so vile!

(2.) The wisdom of God appears in the work and business of the life of Christ. Particularly, that he should perfectly obey the law of God, under such great temptations: that he should have conflicts with, and overcome for us, in a way of obedience, the powers of earth and hell; that he should be subject to, not only the moral law, but the ceremonial also, that heavy yoke of bondage. Christ went through the time of his public ministry, in delivering to us divine instructions and doctrines. The wisdom of God appears in giving us such a one to be our prophet and teacher, who is a divine person: who is himself the very wisdom and word of God; and was from all eternity in the bosom of the Father His word is of greater authority and weight than if delivered by the mouth of an ordinary prophet. And how wisely ordered that the same should be our teacher and Redeemer; in order that his relations and offices, as Redeemer, might the more sweeten and endear his instructions to us. We are ready to give heed to what is said by those who are dear to us. Our love to their persons makes us to delight in their discourse. It is therefore wisely ordered, that he who has done so much to endear himself to us, should be appointed our great prophet, to deliver to us divine doctrines.

5. The next thing to be considered is the death of Christ. This is a means

of salvation for poor sinners, that no other but divine wisdom would have pitched upon; and when revealed, it was doubtless greatly to the surprise of all the hosts of heaven, and they never will cease to wonder at it. How astonishing is it, that a person who is blessed for ever, and is infinitely and essentially happy, should endure the greatest sufferings that ever were endured on earth! That a person who is the supreme Lord and judge of the world, should be arraigned, and should stand at the judgment-seat of mortal worms, and then be condemned. That a person who is the living God, and the fountain of life, should be put to death. That a person who created the world, and gives life to all his creatures, should be put to death by his own creatures. That a person of infinite majesty and glory, and so the object of the love, praises, and adorations of angels, should be mocked and spit upon by the vilest of men. That a person, infinitely good, and who is love itself, should suffer the greatest cruelty. That a person who is infinitely beloved of the Father, should be put to inexpressible anguish under his own Father's wrath. That he who is King of heaven, who hath heaven for his throne, and the earth for his footstool, should be buried in the prison of the grave. How wonderful is this! And yet this is the way that God's wisdom hath fixed upon, as the way of sinners' salvation; as neither unsuitable nor dishonorable to Christ.

6. The last thing done to procure salvation for sinners, is Christ's exaltation. Divine wisdom saw it needful, or most expedient, that the same person who died upon the cross, should sit at his right hand, on his own throne, as Supreme Governor of the world; and should have particularly the absolute disposal of all things relating to man's salvation, and should be the judge of the world. This was needful, because it was requisite that the same person who purchased salvation, should have the bestowing of it; for it is not fit, that God should at all transact with the fallen creature in a way of mercy, but by a mediator. And this is exceedingly for the strengthening of the faith and comfort of the saints, that he who hath endured so much to purchase salvation for them, has all things in heaven and in earth delivered unto him; that he might bestow eternal life on them for whom he purchased it. And that the same person that loved them so greatly as to shed his precious blood for them, was to be their final judge.

This then was another thing full of wonders, that he who was man as well as God; he who was a servant, and died like a malefactor; should be made the sovereign Lord of heaven and earth, angels and men; the absolute disposer of eternal life and death; the supreme judge of all created intelligent beings, for eternity and should have committed to him all the governing power of God the Father; and that, not only as God, but as God-man, not exclusive of the human nature.

As it is wonderful, that a person who is truly divine should be humbled so as to become a servant, and to suffer as a malefactor; so it is in like manner wonderful, that he who is God-man, not exclusive of the manhood, should be exalted to the power and honor of the great God of heaven and earth. But such wonders as these has infinite wisdom contrived, and accomplished in order to our salvation.

SECTION II.

In this way of salvation God is greatly glorified.

God has greatly glorified himself in the work of creation and providence. All his works praise him, and his glory shines brightly from them all: but as some stars differ from others in glory, so the glory of God shines brighter in

some of his works than in others. And amongst all these, the work of redemp tion is like the sun in his strength. The glory of the author is abundantly the most resplendent in this work.

I. Each attribute of God is glorified in the work of redemption. How God has exceedingly glorified his wisdom, may more fully appear before we have done with this subject. But more particularly,

1. God hath exceedingly glorified his power in this work.-It shows the great and inconceivable power of God to unite natures so infinitely different, as the divine and human nature, in one person. If God can make one who is truly God, and one that is truly man, the self-same person, what is it that he cannot do? This is a greater and more marvellous work than creation.

The power of God most gloriously appears in man's being actually saved and redeemed in this way. In his being brought out of a state of sin and misery, into a conformity to God; and at last to the full and perfect enjoyment of God. This is a more glorious demonstration of divine power, than creating things out of nothing, upon two accounts. One is, the effect is greater and more excellent. To produce the new creature is a more glorious effect, than merely to produce a creature.-Making a holy creature, a creature in the spiritual image of God, in the image of the divine excellencies, and a partaker of the divine nature-is a greater effect than merely to give being. And therefore as the effect is greater, it is a more glorious manifestation of power.

And then, in this effect of the actual redemption of sinners, the term from which, is more distant from the term to which, than in the work of creation. The term from which, in the work of creation, is nothing, and the term to which, is being. But the term from which, in the work of redemption, is a state infinitely worse than nothing; and the term to which, a holy and a happy being, a state infinitely better than mere being. The terms in the production of the last, are much more remote from one another, than in the first.

There is

And then the production of this last effect, is a more glorious manifestation of power than the work of creation; because, though in creation, the terms are very distant-as nothing is very remote from being-yet there is no opposition. Nothing makes no opposition to the creating power of God.-But in redemption, the divine power meets with and overcomes great opposition. great opposition in a state of sin to a state of grace. Men's lusts and corruptions are exceedingly opposite to grace and holiness; and greatly resist the production of the effect. But this opposition is completely overcome in actual redemption.

Besides, there is great opposition from Satan. The power of God is very glorious in this work, because it therein conquers the strongest and most powerful enemies. Power never appears more illustrious than in conquering. Jesus Christ, in this work, conquers and triumphs over thousands of devils, strong and mighty spirits, uniting all their strength against him. Luke xi. 21, "When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoil." Col. ii. 15, " And having spoiled principalities and powers, he made a show of them openly, triumphing over them in the cross."

2. The justice of God is exceedingly glorified in this work. God is so strictly and immutably just, that he would not spare his beloved Son when he took upon him the guilt of men's sins, and was substituted in the room of sinners. He would not abate him the least mite of that debt which justice demanded. Justice should take place, though it cost his infinitely dear Son his precious

blood; and his enduring such extraordinary reproach, and pain, and death in its most dreadful form.

3. The holiness of God is also exceedingly glorious in this work. Never did God so manifest his hatred of sin as in the death and sufferings of his onlybegotten Son. Hereby he showed himself unappeasable to sin, and that it was impossible for him to be at peace with it.

4. God hath also exceedingly glorified his truth in this way, both in his threatenings and promises. Herein is fulfilled the threatenings of the law, wherein God said, "In the day thou eatest thereof thou shalt surely die." And "Cursed is every one that continueth not in all things written in the book of the law to do them." God showed hereby, that not only heaven and earth should pass away, but, which is more, that the blood of him who is the eternal Jehovah should be spilt, rather than one jot or tittle of his word should fail, till all be fulfilled.

5. And lastly, God has exceedingly glorified his mercy and love in this work. -The mercy of God was an attribute never seen before in its exercise, till it was seen in this work of redemption, or the fruits of it. The goodness of God appeared towards the angels in giving them being and blessedness. It appeared glorious towards man in his primitive state, a state of holiness and happiness. But now God hath shown that he can find in his heart to love sinners who deserve his infinite hatred. And not only hath he shown that he can love them, but love them so as to give them more and do greater things for them than ever he did for the holy angels, that never sinned nor offended their Creator. He loved sinful men so as to give them a greater gift than ever he gave the angels; so as to give his own Son, and not only to give him to be their possession and enjoyment, but to give him to be their sacrifice. And herein he has done more for them, than if he had given them all the visible world; yea, more than if he had given them all the angels, and all heaven besides. God hath loved them so, that hereby he purchased for them deliverance from eternal misery, and the possession of immortal glory.

II. Each person of the Trinity is exceedingly glorified in this work. Herein the work of redemption is distinguished from all the other works of God. The attributes of God are glorious in his other works; but the three persons of the Trinity are distinctly glorified in no work as in this of redemption. In this work every distinct person has his distinct parts and offices assigned him. Each one has his particular and distinct concern in it, agreeable to their distinct, personal properties, relations, and economical offices. The redeemed have an equal concern with and dependence upon each person, in this affair, and owe equal honor and praise to each of them.

The Father appoints and provides the Redeemer, and accepts the price of redemption. The Son is the Redeemer and the price. He redeems by offering up himself. The Holy Ghost immediately communicates to us the thing purchased; yea, and he is the good purchased. The sum of what Christ purchased for us is holiness and happiness. But the Holy Ghost is the great principle both of all holiness and happiness. The Holy Ghost is the sum of all that Christ purchased for men. Gal. iii. 13, 14, "He was made a curse for us, that we might receive the promise of the Spirit, through faith."

The blessedness of the redeemed consists in partaking of Christ's fulness which consists in partaking of that Spirit, which is given not by measure unto him. This is the oil that was poured upon the head of the church, which ran down to the members of his body, to the skirts of his garment. Thus we have an equal concern with and dependence upon each of the persons of the Trinity,

distinctly; upon the Father, as he provides the Redeemer, and the person of whom the purchase is made ;-the Son as the purchaser, and the price ;—the Holy Ghost, as the good purchased.

SECTION. ΠΙ.

The good attained by salvation is wonderfully various and exceeding great. Here we may distinctly consider-the variety-and the greatness of the good procured for men.

I. The good procured by salvation is wonderfully various. Here are all sorts of good procured for fallen man, that he does or can really need, or is capa ble of. The wisdom of God appears in the way of salvation, in that it is most worthy of an infinitely wise God, because every way perfect and sufficient. We, in our fallen state, are most necessitous creatures, full of wants: but they are here all answered. Every sort of good is here procured; whatever would really contribute to our happiness, and even many things we could not have thought of, had not Christ purchased them for us, and revealed them to us. Every demand of our circumstances, and craving of our natures, is here exactly answered. For instance,

1. We stand in need of peace with God. We had provoked God to anger, his wrath abode upon us, and we needed to have it appeased. This is done for us in this way of salvation; for Christ, by shedding his blood, has fully satisfied justice, and appeased God's wrath, for all that shall believe in him. By the sentence of the law we were condemned to hell; and we needed to have our sins pardoned that we might be delivered from hell. But in this work, pardon of sin and deliverance from hell, is fully purchased for us.

2. We needed not only to have God's wrath appeased, and our sins pardoned; but we needed to have the favor of God. To have God, not only not our enemy, but our friend. Now God's favor is purchased for us by the righteousness of Jesus Christ.

3. We needed not only to be delivered from hell, but to have some satisfying happiness bestowed. Man has a natural craving and thirst after happiness; and will thirst and crave until his capacity is filled. And his capacity is of vast extent; and nothing but an infinite good can fill and satisfy his desires. But, notwithstanding, provision is made in this way of salvation to answer those needs, there is a satisfying happiness purchased for us; that which is fully answerable to the capacity and cravings of our souls

Here is food procured to answer all the appetites and faculties of our souls. God has made the soul of man of a spiritual nature; and therefore he needs a corresponding happiness; some spiritual object, in the enjoyment of which he may be happy. Christ has purchased the enjoyment of God, who is the great and original Spirit, as the portion of our souls. And he hath purchased the Spirit of God to come and dwell in us as an eternal principle of happiness.

God hath made man a rational intelligent creature; and man needs some good that shall be a suitable object of his understanding, for him to contemplate; wherein he may have full and sufficient exercise for his capacious faculties, in their utmost extent. Here is an object that is great and noble, and worthy of the exercise of the noblest faculties of the rational soul.-God himself should be theirs, for them for ever to behold and contemplate; his glorious perfections and works are most worthy objects; and there is room enough for improving them, and still to exercise their faculties to all eternity.-What object can be more worthy to exercise the understanding of a rational soul, than the glories