Whose greater honor it was, in truth, to be a meek and humble servant, than to be the mother of her Lord and Saviour; it is the chief and truest honor we can do her, to esteem her great modesty and humility, to imitate her piety and grace, after her pattern conscientiously to reverence and obey her Son; unto whom therefore let us with hearty thankfulness render all glory and praise. Amen.

SUMMARY OF SERMON XXV.

I CORINTHIANS, CHAP. I.-VERSE 23.

THE doctrine of the gospel is called the word of the cross; that is, a report concerning our Lord's crucifixion, with a declaration of its ends, effects, and uses. This main point was difficult to all professors of Christianity. To the Jews it was a stumbling-block; the Pagans took it for an extravagantly foolish conceit; but on those who by divine grace did rightly apprehend and receive it, it had the most beneficial influence; proving unto them the power of God to salvation, &c. On this point therefore the holy Apostles, in their preaching, chiefly insisted, according to the words of St. Paul, 1 Cor. ii. 2.

It is therefore a most profitable subject of meditation at the time when our Lord's Passion is commemorated in the church, and may be contemplated with several notable adjuncts: these enumerated.

I.. We may consider it as a suffering, in appearance criminal; a seeming execution of justice on our Lord, as a malefactor; being (as the prophet foretold) numbered with the transgressors: this point enlarged on.

But since any death or passion of our Lord (so very precious and valuable as it must have been in the sight of God) might have been sufficient for the accomplishment of his great design, it may be inquired why God should thus expose and subject him to so shameful a death? To answer this some reasons are given, which are intimated in the Scriptures, or which bear a conformity to Scriptural doctrine.

1. As our Saviour did freely undertake a life of greatest

meanness and hardship, so on the like accounts he might be pleased to undergo the bitterest of deaths: had he died in any other way, he had not been so complete a sufferer, nor tasted the worst of what men can do or endure: there had been a comfort in seeming innocent, which would have impaired theperfection of his undertaking. This kind of death he foresaw, and plainly aimed at it with satisfaction: Matth. xvi. 21. Mark ix. 12. &c.

2. Again, death passing on him as a malefactor, by public judgment, did best suit the nature of his undertaking; was most congruous with his design in suffering; and did best imply the reason of it. We were all guilty in the highest degree, and deserved an exemplary condemnation: this topic enlarged on.

3. Seeing it was determined that our Lord should die for us, and that in a violent manner, so as perfectly to satisfy God's justice, vindicate his honor, and evidence his indignation against our sins, it was fit he should so endure death, that it might be most apparent that God did exact and inflict punishment on him, and that he did submissively undergo it. All judgment, says Moses, is God's. It was therefore in our Saviour a signal act of submission to his authority and justice, becoming the character which he sustained of our proxy and redeemer: this head enlarged on.

4. In fine, our Saviour perhaps in no other way, with such advantage, could have displayed all kinds of virtue and goodness, to the honor of God and the furtherance of our benefit, as in this. The judgment-hall, the passages leading thither, the place of execution crowded with witnesses, were like so many theatres on which he might, in the face of men, act divers parts of the sublimest virtue: these enumerated. Conclusion.

Suttered under Pontius Pilate.

SERMON XXV.

I CORINTHIANS, CHAP. I.-Verse 23.

But we preach Christ crucified.

THE doctrine of the gospel is called 'the word of the cross;' that is, a report concerning our Lord's crucifixion, together with a declaration of the ends, effects, and uses of it; this being a special and main point therein, whereto all the rest are closely allied, and whereon the whole method of our salvation dependeth; a point which (as St. Paul in this and in several other places doth acquaint us) of all others did find the hardest entertainment among all sorts of people, to whom it was addressed; few auditors being disposed to swallow it, or able to digest it. The Jews were much offended that one who suffered by their hands in so vile and wretched a manner should be propounded to them as their Messias and King; the same who, according to their opinions and hopes, (grounded on their ancient prophecies plausibly interpreted, and on their constant traditions,) was destined to restore them from their afflicted condition, and to rear them into a high state of prosperity. The Pagans took it for an extravagantly foolish conceit, that a person of so mean a quality and so miserable a fortune, should be such as was told them, the son of God, and Lord of all things, the author of happiness, and the object of highest adoration to all men; very absurd and abominable this proposition did generally seem to the carnal and worldly prejudices of men, who little could understand, and less would consider

* Λόγος τοῦ σταυροῦ. 1 Cor. i. 18,

the sublime design thereof; but to those who (being endued with a meek heart, and enlightened by divine grace) did rightly apprehend and duly weigh it, it did afford great satisfaction and comfort; it had on them a most effectual and beneficial influence; proving indeed unto them the power of God to salvation;' as raising in them strong hopes of salvation, and engaging them in a practice conducible thereto. On this point therefore our Lord's ambassadors, the holy Apostles, in their preaching chiefly did insist, declaring the great ends and excellent fruits of our blessed Saviour's crucifixion; according to that of St. Paul, I determine to know nothing among you save Christ, and him crucified.'

It is therefore questionless a most profitable, and ever (especially now, when our Lord's passion is by the church solemnly commemorated) very seasonable subject of our meditation; apt to excite good thoughts, good affections, and good resolutions in us; and as such I mean now to recommend and apply it; endeavoring to assist your meditation by suggesting some remarkable particulars concerning it; and in my discourse I shall. not so much generally consider the death and passion of our Lord, as the particular manner and kind thereof, by crucifixion; the which we may contemplate, as qualified with divers notable adjuncts; namely, 1. As a suffering in appearance criminal. 2. As most bitter and painful. 3. As most ignominious and shameful. 4. As agreeable and advantageous to the intents of his passion. 5. As completory of ancient presignifications and predictions. 6. As apt to excite devotion in us, and to enforce on us the practice of our duty.

I. Let us consider it as a suffering in appearance criminal; or a seeming execution of justice on our Lord, as a malefactor; 'He was,' as the prophet foretold, numbered among the transgressors;' and, God,' saith St. Paul, made him sin for us, who knew no sin;' that is, God ordered him to be dealt with as an exceedingly sinful or criminous person, who in himself was perfectly innocent, and void of the least tendency to any fault: so in effect it was, that he was impeached of the highest crimes, not only as a violator of the divine law, in breaking the sabbath, in keeping bad company, and holding an over free conversation; but as an impostor, deluding and