abfolutely and indifpenfably requifite to free mankind from the guilt and dominion of their fins, it is no ways reafonable to think, that recourfe was had to fo extraordinary a remedy.

Now, as to the first part of the objection, the impoffibility of an union between God and man in the fame perfon or fubject 'tis a bold, and a prefumptuous plea. For who is he, among the reafoners of this world that is able precifely to determine, in fuch obfcure points as thefe, what is poffible or impoffible to be accomplished by Almighty wisdom and power? Are our notions of these two Beings, God and Man, so full every way, and distinct and clear, as to fatisfy us, that fuch an union is in itfelf repugnant, and altogether impoffible? Would we impartially confider, what paffes within our minds, when we employ them in fuch nice difquifitions as thefe, we should find, that all that paffes there is darkness and confufion; and that we can difcern too little of either of thefe natures, to be able to pronounce, with any affurance, that it is impoffible for them to be joined together in one perfon.

We have no juft idea indeed of the manner, in which fuch an union may be effected; but fo neither have we of the manner of that union, which is between our fouls and bodies. An u nion, which we can as little explain, or compre→ hend, as even that of the Deity with the humanity; and which yet we can no more doubt of, than we can of our own being and subsistence. Will the most keen and piercing wit among the fons of men say, that he perceives plainly, how a corporeal can be joined to an incorporeal beings

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and what are those common ties and ligaments that hold them: how they act upon each other; move, and are moved by turns; and what kind of contact that is, by which fuch motions are mutually communicated? No; these are fecrets, which we can no ways, by any strength of thought, fathom; and which perhaps we fhould have been apt to imagine inconfiftent and impoffible fpeculations, had not experience taught us, that things are really fo, though we cannot poflibly find out how they should be fo.

Had the fpirits of men been once unbodied, and had God revealed to them in that state of feparation, that he defigned them for another ftation in a lower world; and, in order to it, would clothe them with grofs and fenfible matter, and make them act continually in concert with fleshly organs, and with dependence upon them, No doubt but one of thefe forward reafoners would have concluded immediately, that the thing proposed was unphilofophical and abfurd.-And therefore, that either the revelation did not really come from God, or that this could not be the fenfe of it.-For how could body and fpirit, things fo totally different, any ways meet together and compofe one entire fubject? Or how could they, when thus met, have any poffible influence on cach other?

These therefore are immodeft and unjustifiable ways of reafoning, which would perfuade us to reject truths, on the account of fome supposed impoffibilities, of which it is manifeftly impoffible that we should have any clear and adequate congeption. And therefore, in all fuch cases, it be VOL. III.

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comes not us to fay, what can, or cannot be done, or what the nature of things will, or will not admit of. The fhort and only fure point, upon which controverfics of this kind must turn, is, to fee what God, in his holy word, has affured us concerning them.

As to the fecond part of the objection, That there were other ways of bringing about the pardon of fin, and the falvation of man; far be it from us to prescribe to God, or to fay-That infinite goodness and wifdom itself could have found out no other expedient. But fince this, and no other, was made ufe of by God, we muft needs think it the most proper of any, and the beft proportioned to thofe ends and purposes, for which he defigned it. And though it becomes us rather implicitly to adore the divine wisdom, than curiously to enquire into the reafons, and boldly to found the depths of it; yet is there fome light afforded us in fcripture, whereby we may difcover a mighty fitnefs and congruity between the method that was used, and the end that was brought about by it.

Guiding ourselves therefore by the difcoveries made to us on this head in holy writ, we may fafely venture to fay-It was fit and requifite, that our redeemer fhould be God, that, by the infinite dignity of his perfon, the value of the facrifice, which he made of himself in the flesh, might be fo far enhanced, as to become a fufficient atonement for the fins of the whole world: That the laws, which he should publish, might carry in them the utmost obligation and force: That his doctrine might have the highest authority: That

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we, benig affured of his abfolutely fecurity from fin, might look up to his example, as to a perfect pattern of holinefs; and in all things, without doubt or fear, implicitly follow his steps.

It was fit he should be God, that he might give an instance of infinite condefcenfion and love toward us, and might from thence engage us to love and obey him alfo without bounds: that he might be enabled in our behalf to vanquish Satan, and all the powers of hell, and erect a spiritual kingdom in the hearts of men. by triumphing first over all the ftrength, and cunning, and malice of our fpiritual enemies.

It was highly expedient alfo, that he should be man, that our offences might be repaired in that nature which committed them: And" as by one man's disobedience, many were made finners; so by the obedience of one man, many might be made righteous," Rom. v. 19.

That he might be qualified from thence, to be a "merciful and faithful High Prieft in things pertaining to God," Heb. ii. 17. and a proper interceffor with him for man, whose infirmities he had tried, whofe needs he had been fenfible of; and, having "himself fuffered and been tempted," might be" able" and willing "to fuccour those that are tempted." ver. 18.

Liftly, That by appearing in human form, he might make a difference between the rigorous and aftonishing difpenfation of the law, and that milder one of grace: Coming to us in the most familiar and winning way: Inftructing us in our duty like one of us: And propofing to us a lively F 2

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and full example of what he taught, in what he did and fuffered for us.

These are some of the accounts which God has hinted to us the fcripture, why his infinite wifdom was pleafed to pitch upon this way, rather than any other, of reconciling man to himself. And yet, after all the accounts we can give our felves of of it, we cannot but confefs it to be an abyfs of mercy, which neither we nor angels are able to pry into; and which God alone, who contrived it, can fully explain and comprehend.

Let us forbear therefore to wade further into the depth of this great mystery of God manifest in the Hefh; and let us fatisfy ourselves with believing it, as God has revealed it, without indulging our curiofity in an unprofitable search after the reafons, which induced God to order the ftupendous work of our redemption in fo inconceivable a manner: And let us proceed to draw from thence thofe plain practical improvements, which may render it profitable unto godlinefs, and with which it will readily furnish us.

And the firft, and moft natural ufe we are to make of it,is,to raise to ourselves from thence matter of thankfulness and fpiritual joy. "Behold, I bring you," faid the angel to the fhepherds, good" tidings of great joy which fhall be to all people: For unto you is born this day in the city of David a Saviour, which is Christ the Lord." Luke H. 10, 11. And thefe indeed are the best tidings that ever God fent, or the world received: Tidings of no less than freedom from the guilt and punishment of fin; of a way opened to repentance, and the favour of God; to peace of confcience