Rome have imagined, and accordingly formed groundless and ridiculous derivations of the word. But, indeed, the name was a very common one amongst the Jews; by which several women, mentioned in the New Testament, and several in other histories, went; and no intimation is given in Scripture of its having any especial propriety, or meaning, in relation to her. But the reason of inserting it into the Creed, most probably, was, because it was set down in Scripture, and that by naming the particular person, of whom our Saviour sprung, he might appear to be of that family, from which, it was foretold, he should arise, being born of this "Virgin of the house of Da"vid."1 Still we are very far from thinking lowly of one whom, first an angel from heaven, then "Elizabeth "filled with the Holy Ghost, declared to be "blessed among women:"2 and who, with the greatest reason, said of herself, "He that is mighty hath magnified me, and holy is his 993 name. For greatly without doubt she was magnified, a high honour she received, in becoming, as Elizabeth styles her, "the mother of our "Lord." But this, however singular, was not the most valuable distinction of the holy Virgin. In Scripture, no advantage of any other kind is ever put on a level with that of a pious heart, and a virtuous life. On the contrary, when, on hearing one of our Saviour's discourses, "a certain woman of the company," in a transport of admiration and affection, had" cried out, Blessed is "the womb that bare thee, and the paps which "thou hast sucked:" his answer was "Yea, "rather blessed are they that hear the word of "God, and keep it."5 Now, of this truest blessed 66 (1) Luke i. 27. (3) Luke i. 49. (2) Luke i. 28, 41, 42. (4) Luke i. 43. (5) Luke xi, 27, 28, ness the Virgin Mary enjoyed a most eminent share; appearing, in all that is said of her, to have been pious and devout, reasonable and considerate, humble and modest, mild and gracious, in the utmost degree. tament ་་་་་ But though, on account of these excellencies, as well as her peculiar relation to him, she was the object both of her Son's dutiful subjection in his younger years, and of his tender care, even when he hung upon the cross; yet, we find no footsteps of any such regard paid her, either by him or his disciples, as can give the least pretence for ascribing to her those prerogatives and powers which the Church of Rome doth. Our Saviour, in more places than one of the Gospels, treats her in so cold, and seemingly negligent a manner, that one cannot well avoid thinking he did it on purpose to discourage that monstrous notion, of her right, as a mother, to command him, who was her Lord as well as ours. In the other parts of the New Tes ent, exceping epting those which I have already quoted, or to which I have referred, there is only an incidental mention of her occasionally, as there is of many other persons; and not the most distant intimation of any special honour shown, or directed to be shown her. Yet doth the Romish Church appoint offices of devotion to her, bearing her name-address her as Queen of Heaven, for so they expressly call her-petition her, almost in the same breath with God and our Saviour, that she would bestow on them pardon and grace here, and everlasting life hereafter; things infinitely beyond the power of any creature whatever. Nay, some of them professedly bind themselves to pray much oftener to her, than they do to their Maker and Redeemer; and appear accordingly to place much more confidence in her. And all this, not only without the least proof, that she hath any authority in human affairs, or even any knowledge of them; but in open defiance of the Scriptures, which direct our prayers to God alone: and particularly of that passage in St. Paul, where the voluntary humility of worshipping even angels, though they are known to be ministering spirits, is forbidden, as what may beguile us of our reward; and the persons who practise it, condemned as not holding the head, which is Christ." But to return to our subject. The foregoing doctrine, of "God manifest in the flesh," is undoubtedly one very wonderful part of that which the Apostle calls "the mystery of godliness."7 And yet there is nothing in it, either impossible, or, indeed, more difficult to the Almighty, than in those productions of his, which we commonly call the course of nature, and wonder at them less, for no other reason, but because we see them constantly; the manner of both being equally inconceivable. And as the miraculous conception and birth of Christ was easy to infinite power, so was it undoubtedly proper and fit, since it was chosen by infinite wisdom. Indeed, some footsteps of that wisdom even we may be able to trace in this wonderful dispensation. It appears most becoming the dignity of so extraordinary a person, not to enter into the world in the ordinary manner. As the first Adam, possessed of original uprightness, was formed immediately by the hand of God, it was suitable that the second Adam, who came to restore that uprightness, should not be inferior, but, indeed, superior in that respect. cordingly we read, that "the first man was of the "earth, earthy; the second, the Lord from hea"ven." It seems requisite, also, that he, who was designed both for a spotless example to us, (6) Col. ii. 18, 19. Heb. i. 14. and a spotless sacrifice to God, should be perfectly free from every degree of that impurity and inward irregularity, which the tainted nature of a fallen earthly father may, for aught we know, according to the established law of this world, communicate; whereas being produced in the manner that he was, may have qualified him perfectly for becoming, both a "lamb without blemish,"9 and a high priest, in every respect and degree, "holy and undefiled, and separate from sinners." 1 But whether these, or others, concealed from us for wise, though unsearchable, ends, were the reasons why his incarnation was in this manner; yet, for his being incarnate there are several weighty reasons very evident; and possibly many more entirely unseen by us. By becoming man he was capable of becoming the most complete and engaging pattern of virtue to man. The example of the invisible God might seem too high, and too remote from our view. The examples of men were all, in one respect or another, faulty, and likely to mislead us. But our blessed Saviour, by his joining, in his own person, perfection with humanity, gives us the most encouraging invitation to endeavour at being so too, according to our power. "He was, in all points, "tempted like as we are, yet without sin;' "to "leave us an example, that we might follow his 66 192 66 993 steps." But in particular, by this means he hath set us the brightest example of that excellent virtue, humility, that ever was, or could be ; to this intent, that the same mind might be in "us, which was in him; who, being in the form " of God, took him the form of a servant, upon "and was made in the likeness of a man." Of 974 mutual love, also, he hath set before us the most (9) Exod. xii. 5. (2) Heb. iv. 15. (1) Heb. vii. 26. (3) 1 Pet. ii. 21. (4) Phil. ii. 5, 6, 7. 66 amiable pattern, by this amazing proof of his love to mankind. He, who was rich in all the glories of God, became "poor for our sakes; that we, through his poverty, might become rich" in heavenly blessings. He, who was exempted from all suffering, suffered every thing terrible in life and death for our good. Surely, these are powerful motives both to give up, and do, and undergo, whatever we are called to, for our brethren; and to "love one another, as he hath "loved us." 996 His resignation, likewise, his meekness, his zeal, his prudence, every one of his virtues, (and his whole character was composed of virtues) are most useful lessons, derived from his appearing in our nature, that in a very peculiar manner command our attention, and require our imitation. But further still, by becoming man, he had the means of most familiarly and beneficially instructing men, in every point of faith and practice. "The Word was made flesh, and dwelt among us, "full of grace and truth, and of his fulness have 66 we all received."7 This condescension enabled him to accommodate his manner of teaching to the capacities and dispositions of his disciples, to remove their prejudices, insinuate truth into their minds gradually; and thus gently training them to the kingdom of heaven, lay such deep foundations of his church as shall never be moved. By taking upon him our nature, he was likewise capaple of being a sacrifice for our sins; a doctrine which, in its proper place, shall be explained to you; therefore, since we "are par takers of flesh and blood, he also himself took 65 part of the same, that, through death, he might (6) John xv. 12. (5) 2 Cor. viii. 9. |