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desire of all nations, very unlike the original.

A king whom the world admires, is one of extensive

power, with numerous armies, a golden crown and sceptre, a throne of state, magnificent palaces, sumptuous feasts, many attendants of high rank, immenfe treasures to enrich them with, and posts of honour to reward their services.

Here was the reverse of all this ; for a crown of gold, a crown of thorns ; for a fceptre, a reed put into his hand, in derision; for a throne, a cross; instead of palaces, not a where to lay his head; instead of sumptuous feasts to others, oftimes hungry and thirsty himself; instead of great attendants, a company of poor fishermen; instead of treasures to give them, not money enough to pay tribute, without working a miracle; and the honour they were promised, was, each of them to bear a cross. In all things the reverse of worldly greatness from first to laft; a manger for his cradle at his birth, not a place to lay his head sometimes in his life, nor a grave of his own at his death.

Here unbelief frets and murmurs, and asks, Where is all the glory that is so much extolled? For difcovering this, faith needs only look through that thin yail of flesh, and under that low disguise appears the Lord of Glory, the King of Kings, the Lord of Hofts, strong and mighty, the Lord mighty in battle a; the heavens his throne, the earth his foot, ftool, the light his garments, the clouds his chariots, the thunder his voice, his strength omnipotence, his riches all-sufficiency, his glory infinite, his retinue the hosts of heaven, and the excellent ones of the earth, on whom he bestows riches unsearchable, an inheritance incorruptible, banquets of everlasting joys, and preferments of immortal honour; making them



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a Pfal. xxiv. 8.

more than conquerors, children of God, and mystically one with himself.

But when Christ assumed the form of a servant, and passed over the stage of the world, unnoticed ; yet this state of debasement was not without some discoveries of his intrinsic glory.

His birth was mean on earth below, but it was celebrated with hallelujahs, by the heavenly hoft, in the air above; he had a poor lodging, but a star lighted visitants to it from diftant countries. Never prince had such visitants so conducted. He had not the magnificent equipage of sovereigns, but he was attended by multitudes of patients, seeking and obtaining healing of soul and body, which was more real grandeur, than if he had been attended with crowds of princes: he made the dumb that attended him fing his praises, and the lame to leap for joy, the deaf to hear his wonders, and the blind to fee his glory; he had no guards of soldiers, nor magnificent retinue of servants, but as the Centurion, who had both, acknowledged, health and sickness, life and death, took orders from him: even the winds and storms, which no earthly power can controul, obeyed him ; and death and the grave dared not to refuse to deliver up their prey, when he demanded it. He did not walk on carpets of Persia, but the sea joyfully supported him when he honoured it as his path. All nature, sinful man excepted, honoured him as its Creator. By these, and many such things, the Redeemer's glory shone through his meanness in the several parts of his life. Nor was it totally clouded at his death; it was not indeed attended with the fantastic trappings of artificial forrow; but the frame of nature folemnized the death of its author; heaven and earth were mourners, the fun was clothed in black. And if the inhabitants of


the earth were unmoved, the earth itself trembled under its awful load; few Jews paid him the compliment of rending their garments, but the temple, the pride of their nation, rent asunder its beautiful vail, as now having lost its illukrious visitant; and even the rocks, not so insensible as they, rent their bowels. He had not a grave of his own ; but the graves about Jerusalem, spontaneously open to accommodate him. Death and the grave might be proud of such a tenant in their territories; but he came not there as a subject, but as an invader and conqueror; it was then the king of terrors loft his fting, and on the third day the prince of life triumphed over him, spoiling death and the grave.

Such was the life, and such was the death of Christ, whom the Apostle, justly, in the text, accounts the top, the crowning glory of the Jewish nation.

But as he elsewhere faith, none of us liveth unto himself, and none of us dieth unto himself, so I may add, that this observation was applicable to Jesus, in it's fullest force.

“ He taught us how to live, and (oh too high

A price for knowledge) taught us how to die.” Yes; his life, and death, doctrines, and miracles, all tended to the glory of God, and the happiness

of men.

2. He was Christ the Blessen, not only as he was the glory of the Jewish nation, but to shew all the infinite perfections of the Deity, so as to exhibit him as an object of worship and honour, and a ground of trust, love, and esteem. And truly the glory of God was manifested in the face of Christ Jesus, being the brightness of the Father's glory, and the express image of his person. The beautiful' frame of nature fhews much of God; but alas it is overcast with a gloom


its language be plain and loud in proclaiming the glory of the Creator, yet it is dark and intricate as to his inclination towards sinful men: it neither assures peremptorily that we are in a state of despair, nor gives sure footing for our hopes. If we are favourites, whence so many troubles? If we are hopeless criminals, whence so many favours ? Nature shews God's glory and our shame; liis law our duty, and consequently our danger; but about a way of escape-Nature is dumb on this important point. But, Jesus, as the woman of Samaria, justly observed, when he came tells us all things. But a mind affected only with outward grandeur would scarcely credit, that more of the glory of God shines forth in Chrift crucified, than in the face of heaven and earth; the face of Christ, in which sense discovers nothing but marks of pain and disgrace, that bloated, mangled visage, red with gore, and covered with marks of fcorn, swelled with blows, and pale with death, that would be the last object in which the carnal mind would seek to fee the glory of the God of life.

It would turn away from the deformed mangled object, but would have possibly viewed with rapture the same Jesus, when transfigured on the holy mount, and holding conferrence with Moses and Elias, his celestial Visitants. Divine glory shone indeed then in a bright manner on mount Hermon, but not near fo brightly as on mount Calvary; this was the more glorious transfiguration of the two. Though all the light in the world, in the fun and stars was collected together, into one ftupenduous mass of light, it would be but darkness to the glory of this seemingly dark and melancholy object, for it is here alone, we all with open face, behold as in a glass, the glory of God,

Here Here shines spotless justice, incomprehenfible wifdom, and infinite love, all at once: none of them daikens or eclipses the other, every one of them gives a lustre "to the rest. They mingle their beams, and shine with united eternal fplendor: the juft Judge, the merciful Father, and the wise Governor. No other object gives such a display of all these perfections, yea, all the objects we know, give not such a display of any one of them. No where does justice appear so awful, mercy so amiable, or wisdom so profound.

Here shines forth the glory of infinite love to a loft world. Comparisons can give but a very imperfect idea of this love, which pafseth knowledge; for though we should suppose all the love of all men that ever were, or shall be on the earth, and all the love of angels in heaven united in one heart, that heart would be cold, compared to that which was pierced with the foldiers spear. The Jews faw but blood and water, but faith can discern a bright ocean of eternal love flowing from these wounds. We may have some impression of the glory of it, by considering its effects; we should consider all the spiritual and eternal blessings, received by God's people for four thousand years, before Christ was crucified, or that have been received fince, or that will be received till the consummation of all things; all the deliverances from eternal misery; all the oceans of joy in heaven; the rivers of water of life to be enjoyed to all eternity, by multitudes as the fand of the sea shore. All these, and ten thousand times more, are the blessings which flow from that love that was displayed in the crofs of Christ. Here also beam forth the glories of infinite wisdom.

The glories that are found separately in the other works of God, are found united here.

The joys of heaven glorify God's goodness, the pains of hell


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