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 The reason, design, and end of the 
 
 SUFFERINGS OF ChRIST : 
 O R, 
 
 Divine Wifdoni and Goodnefs dif- 
 played in the Death of JESUS. 
 
 DISCOURSE 
 
 Dedicated to thofe 
 
 DEISTS 
 
 Who difbelieve the 
 
 CHRISTIAN REVELATION. 
 
 /r 
 
 Ca\eb 'fieri.,, r. 
 
 " The ilrength of our perfuafions are no evidence at all of 
 their own redlitude : crooked things may be as ftilF and 
 unflexible as ftreight ; and men may be as pofitive and 
 peremptory in error as in truth," 
 
 Locke. 
 
 LONDON: 
 
 Printed for W. Fenner in Pater- nofl;er-ro\\' i 
 and G. Woodfall at Charing- Crofs. 
 
 [Price Sixpence.] 
 
[ 3 ] 
 
 T O 
 
 Thofe DEISTS who dilLelievc 
 the Christian Revelation. 
 
 THOUGH I may not be allowed to 
 addrefs you in the ftile, and under 
 the compellation of chriflian brethren 5 yet 
 as fellow- men, as creatures of the fame 
 make, alike intended for moral redlitude, 
 and all its pleafing fruitions, you are bre* 
 thren. 
 
 Far am I from (ittlng in judgment upon 
 youa becaufe of that weight of prejudice 
 which has formed your dillike, or counter 
 nanced your difregard to the Gofpel-Syf- 
 tem. The abufive difguifes put on tha^ 
 lyftem, by the abfurd interpretation of ma- 
 ny of its profelTors, together with the in- 
 confiftency of their lives, is a matter oifcaU' 
 dali that has proved too much for many to 
 ftep over. *' Contrary opinions cannot have 
 the fame title to infpiration : contradidory 
 proportions cannot be divine truth : nor can 
 an un2;rounded ftren2;th of afTurance be an 
 A z evi- 
 
[ 4 ] 
 
 evidence, that any proportion is a divine 
 revelation, light, true light in the mind is, 
 can be nothing elfe but the evidence of the 
 truth of a propoiition." In as much there- 
 fore as a religion, that contains principles 
 or opinions, difhonourable to the perfection 
 of God, and which mock and infult the 
 reafon and fober judgment of man, cannot 
 deferve his profelTion j it will ever be rea- 
 fonable, rather to rejedl, than embrace fuch 
 fyftems : fince no revelation can poffibly 
 be from God, that doth not harmonize 
 with the religion of nature, or, which does 
 not enforce the eternal and immutable max- 
 ims of moral obligation. 
 
 Among the feveral conceptions which 
 chriftians have entertained, of an indefenfi- 
 ble nature, perhaps none may have given 
 more offence than what relate to the death 
 and fufferings of Jefus Chrifl, as expiatory^ 
 and atoning : as xk^^fine qua non put upon 
 the mercy of God towards penitents, who 
 need pardon, fuch fuppofe, that becaufe 
 God has given to Jefus to have life in him- 
 felf, and to execute judgment alfo becaufe 
 he is the fon of man, that therefore the fa- 
 ther has had no life in himfelf, nor execu- 
 tedjudgment till Jefus was thus authorized 
 
 by 
 
[ 5 ] 
 by him. Thus fome have imagined, the 
 fucceffive generations of Adam, till the 
 advent of Jefus, did remain in a ftate of 
 death, i. e. unpardoned! and that thejuf- 
 tification of life, could not have any place 
 till the man Chrift Jefus had the keys gi- 
 ven him of hell and of death. So that it 
 is in virtue only of his perfed: obediencfe, 
 men are delivered from the dominion of 
 the grave. Nay, that this obedience which 
 conftitutes the perfonal righteoufnefs of 
 Chrift, muft he imputed to all men whom 
 God judifies, as their proper righteoufnefs; 
 though io manifeftly inconfiPtent both with 
 reafon, and with the nature and truth of 
 things. 
 
 Hence the blood of Jefus has been repre- 
 fented as a magical charm, that arrefis the 
 hand of divine vengeance, difables and dif- 
 arms offended juftice. — And to rely on this 
 abfurd and unreafonable conception, is call- 
 ed, the faith which ji/ftifies. 
 
 An attempt made in the following dif- 
 courfe, to give a rational account of the de- 
 fign of Chrift's fufferings, you will pleafe 
 to confider, as a fermon, which you 
 may, fuppofe, calculated for a chriftian 
 audience; you yourfelves are to judge, 
 
 whe- 
 
t 6 ] 
 
 whether the interpretation will not conci^ 
 liate your minds to the Gofpel-fcheme, 
 and, in fome meafure, enable you to dif- 
 tinguifh between the religion, and the fu- 
 perftition of the chriftian world. 
 
 As to unbelievers who have no religion, 
 fo formidable are their numbers, that they 
 threaten to cover us with that worfl: of all 
 delufions, POPERY ! a profeffion, calculated 
 to countenance all iniquity, for no indul^ 
 gence can be too extravagant to be cherifh- 
 ed in the arms of popery, an enormous fu- 
 perflition, altogether built on the banifh- 
 mept of reafon, and contempt of evidence. 
 Why any (hould fubmit to be deprived of 
 the right of examination, and bafely fubje<5t 
 a judgment for themfelves of what is the 
 will of God, to an implicit reliance on the 
 determination of the priefis, or the church, 
 cannot be (liewn, but from the deepefl; 
 depravity, feen in that deplorable fubmif- 
 iion. 
 
 Britons (hould take the alarm of the 
 fpread oi popery^ from mafs-houfes opening 
 all around us ! — for civil liberty cannot pof- 
 fibly confifl with that enllaving fuperfti- 
 tion. 
 
 Heb. 
 
[ 7 ] 
 
 C?2^^ .^^"^ *^rj^ ef^*^ e¥>^ 
 ^^4^ ^V^ ^1^^ '^-'^ ^r<^^ 
 
 Heb. ii. 9, 10. 
 
 B/^/ we/ee Jefus who was made a 
 little lower than the angels^ for 
 the Jufferi'ng of death crowned 
 with glory and honour^ that he^ 
 hy the grace of God^ fJdould tafia 
 death for every man, for it be- 
 came him for whom are all 
 things^ and by whom are all things, 
 in bringing many fons to glory ^ to 
 make the captain of their falva- 
 tion perfeB through fufferings. 
 
 FM^"^ H E original defi^n of this E- 
 Q T g piflle, was, to reconcile men 
 k.MM^ to the fimplicity of the Gofpel- 
 fyftem, who had been long prejudiced in 
 favour of the Mofaic ritual. To corred: 
 a national prepofTeflion about the MeJJiah\ 
 as a temporal Saviour, a prince of an 
 
 heroic 
 
[ 8 ] 
 
 heroic fpirit and of an enterprizing genius, 
 that fliould make wide conquers, and 
 govern the whole earth, was that argu- 
 ment formed, which begins this epif- 
 tle. — The fublime and lofty prophetic 
 reprefentations of his heavenly and uni- 
 verfal dominion, they had interpreted only 
 of a fenfible and fecular fway of his 
 fceptre. hence the wjidel Jew, did ima- 
 gine, that the putting of Jefus to death, 
 could be no manner of obftruc^tion to the 
 deliverance, which they foon expedt from 
 the Roman yoke. The writer obferves, 
 that angels, had indeed been the miniflers 
 of divine providence, through paft ages, 
 under former difpenfations j yet, to them 
 God had not committed the world to 
 come, or the lad age ; but has referved 
 this for the man Chrift Jefus, made a lit- 
 tle lower than the angels, him has he 
 crowned with glory and honour, and fet 
 over the work of his hands, and even all 
 things iliall be put in fubje6tion to him, 
 though they are not yet entirely fubdued 
 under him.— " but we fee Jefus, who 
 was made a little, &c." — 
 
 The variety in which the new tefla- 
 tament writings do defcribe the doctrine of 
 
 the 
 
[ 9 J 
 the mediation, is beautiful; becaufe unifor'rd- 
 ly harmonious. — his fuffeiings and deathj 
 are always reprefented in a light, beft fuited 
 to correal error, and remove ignorance, that 
 had clouded the human mind.— here, he is 
 put in contran: with angels j his fufFeringS 
 are afTigned, as the reafon of his fovereignty j 
 and thus declaratory of the univerfal grace of 
 God. a fcheme, a contrivance of infinite 
 wifdom and goodnefs. 
 
 Thefe particulars will furnifli proper heads 
 of difcourfe. 
 
 Fiz. I. Jefus is put In contrafi: with an- 
 gels; and their fubordination divinely 
 afferted. 
 
 II. The reafon arid reward of his fufferings, 
 are here affigned. 
 
 III. The beneficial end divinely propofed 
 to mankind, by the fufferings of Jefus, 
 is fliewn to be rem .-te from, nay*, the 
 reverfe of the defign of his enemies. 
 
 IV. Jn this appointment of the fufferings 
 and death of Chrift, both the wifdom 
 and goodnefs of God are made ii« 
 luftrious.—- 
 
 ift* 
 
[ 10 ] 
 
 ifi:. Jefus is put in contraft with angel? 5 
 and their fubordination to him is divinely af- 
 ferted. — If the 8th PJalm be a prophecy 
 of him, then, as the learned Mr. Pierce oh- 
 ferves, we mufl: read it in the future tenfe, 
 " thou "wilt vifit, thou wilt make, thou icilt 
 crown, thou wilt fet him over the work of 
 thine hands" — and fo in this citation, " thou 
 wilt put all things in fubjedion under his 
 feet.— -The defcription given of man in that 
 Pfalm, I fliculd be of opinion, is cited by 
 the apofile to lliew, the real, proper hu- 
 manity of Jefus Chrift ; who, in the fcale 
 of beings, was made a little lower than 
 the angels, but is now appointed a fuperiori- 
 ty over them, the bufinefs of bis miflion, 
 the manner in which he executed that mif- 
 iion, are what have given him the fove- 
 leignity ; fince, by inheritance, i. e. an ac- 
 tual polleffion, he has obtained a more ex- 
 cellent name than they. — The deity had fo 
 refided with, and manifefted his truth and 
 grace by him, that he thus became the 
 brightnefs of his father's glory, and the ex- 
 prefs charadter of his perfon. Accordingly, 
 when raifed from the dead, he had fupreme 
 honours appointed him. Angels are bid to 
 obey his orders, or worfhip him. They do 
 
 this 
 
this, as he is the Shechinah of God in the 
 heavens : as the prefence of the glory is with 
 him. as God is the almighty fupport of his 
 throne ! thus it is that angels chearfully 
 miniiier to him, and conflantly execute his 
 commands. — 
 
 His having the keys of hades and death, 
 his extending his fceptre over the dead and 
 living, gives the univerfality of his rule : 
 and fhevvs him to have a name above every 
 name, even to have all power both in hea- 
 ven and earth. — So that no fuppofeable de- 
 partment of angels, under former difpenfa- 
 tions, could bear a comparifon with the 
 honour and dignity, which the father hath 
 beftowed upon him. — when therefore the 
 carping Jews, thus interrogate the divine 
 Jefus, " art thou greater than our father 
 Abraham ? whom makeft thou thy felf ?" — 
 he might well reply, '' before Abraham was, 
 I am." i. e. I am a man of higher rank and 
 greater importance than Abraham was. 1 
 am before Abraham, nr^tv AQ^uuf^ y^veG-Son, 
 
 eyea £ijj(,t, * 
 
 B 2 2dly. 
 
 * Confult Lon.K>man''% three trads. and that excellent 
 piece, a letter writ in the year 1730. — both publifhed by 
 
 y. Nco/tt. 
 
[ 12 ] 
 
 2(11 y. The reaf:7i and reward of thefe fu-. 
 perior honours, are here affigned. The rea- 
 fon of them, is, his fufFerings and death. 
 Many are extremely apt to hefitate, and 
 (liew airs of aflonifhment, that fo great 
 weight and emphafis {hould be laid upon the 
 fufferings and death of Chrift. — Such ima- 
 gine, *' that verily they are able to produce 
 numerous inftances of perfons, who have 
 fuftained equal fufFerings in the caufe of 
 truth and righteoufnefs, and have done it too 
 with as great prefence of mind ; with not lefs 
 patience, courage, and conftancy." 
 
 But how fuperficial fuch reafonings ! they 
 omit, they attend not to that which gives 
 the fole reafon and ground of this extraordi- 
 nary emphafis : they confider not, that 
 throughout the miniftrations of the man 
 Chriit Jefus, fuch a confpicuous prefence of 
 Qod had been with him, as did juftly fur- 
 prize all who heard his dodrine, or beheld 
 his miracles ! — he had conftant occular and 
 audible demonftration of being the Chrifl^, 
 God's anointed, the 'welL beloved of the fa- 
 ther, the favourite of heaven, for, univerfal 
 nature was obfequious to his nod ! and he 
 was always able to appeal unto, and receive 
 almighty aid and protedion, under abufe, 
 ^iftfefs orperiis, arifingfrom the perverfenefs 
 
t »3 ] 
 
 of mankind. Confclous of no crime 3 
 
 ever careful to direct the gratitude and praifo 
 of men to that being, who bore teftimony 
 to him, gives an elevation of merit, and pu- 
 rity of charadter to the man Chrift Jefus, 
 far above the higheft pitch of illuftrious vir- 
 tue, any where found among mortals. — Me- 
 thinks, a fmgle inftance of his fubmiflion 
 and humiliation, will be ov/ned to be match- 
 lefs ! as when at his apprehenfion, in the 
 approaching hour of darknefs, and nature's 
 diftrefs, though he knew he had a liberty of 
 fupplication, that might have fecured him 
 the fuccour of more than twelve legions of 
 angels, he would not thus either deftroy, or 
 even difarm the rage of his enemies! — an 
 inftance of fubmiffion and refignation alto- 
 gether lingular and unparallelled I 
 
 Could any of us therefore put ourfelves 
 into the place of an apoftle, who was a per- 
 fonal witnefs of the approving atteftations 
 daily given to Jefus, by the divine prefence, 
 we could not once imagine the lead excefs in 
 the emphafis they have laid on the merit of 
 our Lord's I'ufFerings : but we (hould difcern, 
 with clearnefs and precifion, the equity and 
 wifdom of the fupreme reward, or recom- 
 penfe, given him by the father.— for, even, 
 
 among 
 
[ H ] 
 
 amon^ fuch imperfed; and depraved creatures 
 as we are, it is no uncommon thing to pay 
 diftinguifhed honours to men who meet 
 death without difmay ; and willingly offer 
 their lives a facrifice to the fafety and happi- 
 nefs of their country. — Such, who thus face 
 the enemy, we think, well deferve public 
 honours. — and the adventurous hero will 
 juflly exped fome monument, which (hall 
 tranfmit his name to diftant ages ! 
 
 But in the objed: of our prefent view, the 
 vidim dies by the hand of his country, 
 whofe maladies he had healed, whofe fears 
 and perils he would have removed, and 
 whofe vice and wretched nefs he had wept 
 over ! whofe falvation he had earneftly 
 fought ! — nay more, by whofe death the 
 national deftrudlon would be abfolutely af- 
 certained. — So fingular were the fufferings of 
 Jefus, and fo much reafon is there for the em- 
 phatical fenfe, in which they are mentioned. 
 
 The reward of his fufferings, is thus 
 exprefTed, ** for the fuffering of death, 
 crowned with glory and honour." what that 
 glory and honour is, we have confidered in 
 the contraft between him and angels, but 
 the connexion is very inflrudlive, and fixes 
 with precifion, the idea we fliould have of 
 
 his 
 
[ >5 ] 
 
 his reward i fmce it was for the fufFering of 
 death. — Our Lord had verily fo underftood the 
 prophecy concerning himfelf. Luke xxiv. 
 26. *' ought not Chrifl: to have fuffered thefc 
 thincrs, 2nd to enter into his glory ? and St. 
 Paul to the Philippians^ — ** he became obe- 
 dient unto death, even the death of the 
 crofs : wherefore God alfo hath highly ex- 
 alted him." — again Heb. xii. 2. " for the 
 joy fet before him, he endured the crofs."-— 
 The honour and glory of Chrifr, is therefore 
 the reward of his fufrerings. — in other 
 words, his fufferings and death were antece^ 
 dent to the glory and honour which God 
 conferred upon him j fo that v.'hen he prays, 
 *' that God would glorify him with that 
 glory which he had with him before the 
 world was ;" it muft be underftood, of the 
 defign of God, made known from the earli- 
 eft ages, by prophecy. Such as in Gen. iii. 
 15. — 49. 10. Pfalm. Qx. I. — * 
 
 3dly. The beneficial end divinely propofed 
 to mankind, by the fufierings of Jefus, is 
 fliewn to be remote from, nay, the reverfe 
 of the defign of his enemies — my text fays, 
 it was, *' that he by the grace of God, 
 
 ihould 
 
 f See Letter, writ 1730. p. 15. and onward. 
 
[ i6 ] 
 
 fhould tafte death for every man." — a late 
 paraphraft * obferves, the Greek may be 
 rendered, " by the grace of God for all he 
 might tafte death." — 
 
 To tajle death, is a paraph rafis, for, to 
 He — To die for all : is, for every man : for 
 the benefit of all mankind. — how ? — why, 
 thus, all men who contemplate the cruci- 
 fixion of Jefus, may, at once, fee the ma- 
 lignity of pride, prejudice, and worldlinefs ; 
 the evil of bigotry, fuperftition, and felfifli- 
 nefs. — The 'Jew did only defire a temporal 
 Saviour, he would have had a reigning 
 prince, who (hould give indulgence to his 
 luft, and worldlinefs. and he had no concern 
 for any but his own nation, he contemns, 
 defpifes, and would enilave the reft cf man- 
 kind. — 
 
 Jefus iajled death for every ??ian, as the ag* 
 gravated circumftances of painful endurance, 
 did comprehend the utmoft degree of fuf- 
 ferino-, to which man can poflibly be ex- 
 pofed. he tafted death for every man, as 
 no circumftance of wretchednefs, to which 
 true goodnefs or piety may be expofed, can 
 exceed the quantity of his endurance, a* 
 
 gain 
 
 * Dr. Sybs. 
 
[, '7 ] 
 
 gain in the fufFerings and death of Chrifl*, 
 the grace of God is feen to be univerfal 3 be- 
 caufe in confequence of it, men are to pub- 
 IKh the terms of peace and pardon as the 
 very farrfe to all nations, viz. repentance 
 and perfonal reformation. — hence, this 
 writer has oppofed the voice of ChriiTs 
 blood, to that of the j'<?'Zi7//7j-fin- offering » 
 which offering, was a confefHon of no more 
 than of JewiJh-gwWt. — 
 
 But inafmuch as the death of Chrifl dif- 
 folved, the inflitution of bloody facrifice, and 
 broke down the wall of partition between 
 yew and Gentile^ it is fliled, a ranfomfor alL 
 and a tejiimony given in due time, i Tim. ii. 6. 
 it is fo, as it (hews us, " that God would 
 have all men be faved". for if he would 
 pardon the murderers of Jefus, upon their 
 penitency, no true penitent needs at any time 
 defpair of divine mercy. Sometimes his fuf- 
 ferings are m.entioned, as delivering men 
 from the dominion of fms : fo when our 
 Lord fpeaks of giving his life a ranjom jor 
 many. Matt. xx. 28. there he evidently 
 meaneth, that in the article of his fufferings 
 and death, he fhould recommend humility, 
 and fet men free from pride, ambition, and 
 worldlinefs : for that is the obvious drift of 
 
 C his 
 
[ i8 ] 
 
 his argument. — And in the 6th of ^ohn^ 
 where he dwells fo much upon, " giving 
 his flefh for the life of the world," — he 
 intends by it, the influence which his ex- 
 ample (liould have, in prevailing with men 
 to perfevere in doing the will of God, 
 though under perfecution. 
 
 Thus it is he makes void the dominion of 
 death, by deftroying that worldlinefs in the 
 heart of man which has the power of death, 
 " for the fting of death, is fin." — The di- 
 vine end propofed by Cbrift's fufferings, is 
 therefore remote from and the reverfe of his 
 murtherers intention. — 
 
 4th ly. In this appointm.ent of the fuffer- 
 ings of Chrifl, both the wifdom and goodnefs 
 of God are made illuftrious ! *' for it became 
 him, for whom are ail things and by whom 
 are all things, in bringing many fons to 
 glory, to make the captain of their falvation 
 perfed: through fufferings" — The phrafe, 
 many fons ^ is equivalent to the all, 'v. 9. In 
 the many^ there is no exception, no limitati- 
 ons ; but the benignity of the fcheme is 
 boundlefs. — " Come unto me all ye that la- 
 bour and are heavy laden, and I will give you 
 reft." — ** him that cometh to me, I will in 
 no wife caft out." — ^\ God fo loved the 
 
 world. 
 
[ 19 ] 
 
 world, that &c:' "God is, in Chrift, i. e. by 
 the Gofpel-fcheme, reconciling the world 
 unto himfelf, not imputing to men their tref- 
 pafles." — And hence it is, that the purpofes of 
 God, concerning the ele^ion of perfons or fa- 
 milies to diftindt temporal advantages, or pri- 
 vileges, are no objections to the univerfality of 
 his faving love and mercy. 
 
 It became him, of whom are all things, 
 and by whom are all things. — bim f who? The 
 Supreme being, the creator and difpofer of all 
 things. — The creative eternal word, of whom 
 Jobn thus fpeaks, '' All things were made 
 by him, and without him was not any thing 
 made that was made," Joh. i. 3. " that Lord 
 God who made the heaven, the earth, the fea, 
 and all that in them is ; who anointed his ho- 
 ly fervant Jefus." A6ts iv. 24, 27. And who 
 has alfo difpofed the ages in fuch a manner, 
 that (hould beft illuflrate his defign of placing 
 Jefus at the head of all principality and pow- 
 er : for, '^ by him were all things, created, 
 or difpofed in heaven and earth — all things 
 were created by him and for him — that his 
 firft-born from the dead might, among all, 
 have the pre-eminence." Col. i. 16 — 20. 
 
 It became him, E-st^stts yoc^ uutu, there is a 
 
 decorum, a propriety, that was worthy his per- 
 
 C 2 feCtions. 
 
[ 20 ] 
 
 fe<flions. it was harmonious with the divine 
 fcheme, in every part of his providence and 
 rule, there is an illuftrious difplay of divine 
 truth and mercy — mercy appears unorigina- 
 
 ted, native, and free. It became him, the 
 
 fource of all being, to proceed thus, — in 
 hringing many Jons to glory, here obferve, the 
 number is indefinite, all that will be brought, 
 by the difplay of divine wifdom and good- 
 nefs, in this captain, this leader-on, being 
 made perfesfl through fuffering. — He is the 
 condudor to falvation, as he declares to men 
 the father, he is the way, the truth, and the 
 life, juft as men are perfuaded by him, that 
 repentance is the only term of remiflion 3 
 and that there is no more occafion for a car- 
 nal ritual, or the bloody facrifice of atone- 
 ment. — The moral Syflem is invariable, uni- 
 verfal, and eternal, there is a plainnefs and 
 iimplicity in the way, which none can mif- 
 take, if they are honed and in earned, in 
 their purfuit of glory."— 
 
 Not any thing is miOre natural, than for 
 men to pay a diilinguilhed regard to thofe 
 perfons of fuperior knowledge, wifdom, and 
 underflanding. and we all find ourfelves great- 
 ly interefted in illuftrious examples of piety 
 and virtue ! - — Even hypocritical pharifees, 
 
 " would 
 
 1 
 
[ 21 ] 
 
 " would build the tombs of prophets, and a- 
 dorn their fepulchres: " though they v/ere of 
 their very complexion that had murdered, or 
 deftroyed them. Matt, xxiii. 29. But the 
 ingenuous feel an impreffion, made by the 
 inftruftion of piety, that exceeds all other 
 impreflions. — " good men are the fait of 
 the earth j and the light of the world." — 
 yet, becaufe this reverence of human wifdom 
 and piety has been liable to fuperftition and 
 abufe, and the devotees have degenerated in- 
 to the extravagance of a blind and implicite 
 obfervance, it became the wijciom of God, 
 to give mankind an inftrudor that (hould ex- 
 pofe this folly and evil, and lead men to di- 
 flinguifli the divine-teacher, from the /;;;- 
 poftor. for all men who feek their own glory, 
 or popular applaufe, are of the depraved 
 complexion. — That this did not enter into 
 the charader of Jefus, was made manifeft, 
 in that his minifliration were finiHied, and 
 perfeded by the moft ignominious fufFerings. 
 — — Not fame, not popular applaufe, was 
 the motive, and which governed the labours 
 of Jefus 5 but they are accomplifhed, under a 
 cloud of public infamy and reproach, infult 
 and torture. — In him therefore the demon- 
 ftration-is given, that a fteady, unfhaken vir- 
 tue. 
 
[ 22 ] 
 
 tue, under fufFerlngs, {hall have a final re- 
 compence : fince he endured the crofs, de- 
 fpifing the Qiame, becaufe of the joy fet be- 
 fore him. 
 
 It was a fcheme worthy the wifdom and 
 goodnefs of God, in appointing, '* that the 
 captain of our falvation fhould be perfeded 
 through fufFeringsj" lince the profeffion of 
 the Gofpel-fcheme would, every where, ex- 
 pofe men to perfecution. chriftianity could 
 not be propagated, but with oppofition from 
 the prejudices, fuperftition, and lufts of man- 
 kind. — on which our Lord had his eye, 
 when he fald, *' it is enough that the difciple 
 be as his mafier, and the fervant as his Lord." 
 •—There was a propriety therefore in his be- 
 ing perfcded by fijfferings; fince his fol- 
 lowers would be fo generally expofed to per- 
 fecution, becaufe of their religious profeffion. 
 
 Some ufeful obfervations will arife from 
 the view taken of our Lord's fufFering. 
 
 L His pre-ex'ijlence does not appear to be a 
 doflrlne of divine revelation, for the facred 
 Scriptures do uniformly teach, his proper hu- 
 manity. That opinion has derived from mif- 
 taken interpretations of St. yolms account of 
 the divine prefence with him. the abfolute 
 filence of the three other EvangeliUs muft 
 
 be 
 
 . ftj 
 
[ 23 ] 
 
 be acknowledged. And all prophecy we 
 know has reprefented him, as the feed of the 
 woman, the perfon who fliould be born of 
 the family of Abraham^ and fliould more di- 
 ftindlly belong to the houfe and lineage of 
 David. To which the two hiftorical genea- 
 logies, given of him, by Matthew and Liike^ 
 are in full evidence. — his hidorians defcribc 
 him, as a man. — and the Apoftle Faul fays 
 exprefsly, '' that in the fulnefs of time, he 
 was made of a woman ; made under the 
 law." — " that for as much as the children arc 
 partakers of fle(h and blood, he alfo took part 
 of the fame. — was made nigh to them : or a 
 neighbour of them. — in all things made 
 like to his brethren." and all with this de- 
 fign, viz. that he might truly reprefent the 
 condition of human nature under trial 3 and 
 in that he himfelf fuffered being tempted, 
 he might be able to fuccour them that are 
 tempted, he therefore can be touched with 
 the feeling of our infirmities, and was in all 
 points tempted as we." — 
 
 His example could only thus countenance 
 and excite our imitation, and ftimulate the 
 defire of a growing refemblance. We con- 
 fider him, as refifting and overcoming temp- 
 tation^ in our own nature and circumftance ; 
 
 and. 
 
r 24 1 
 
 and, as a man, we view him blamelefs, and 
 without fpot in his obedience. Moreover, 
 for our encouragement, we contemplate him 
 as exalted to the right hand of power, the 
 Shechinah of the divine prefence ! and fo far 
 as the weal of mankind, and the good of 
 the church are concerned, we know he is 
 exercifing rule and dominion over the dead 
 and the living. — hence we can take the mofl 
 familiar and fatisfactory furvey of our own 
 connexions with him, and of our relation to 
 him, as the one Loid, and as the prince of 
 life. 
 
 Thus evident is it, that if revelation guides 
 us, we can have no conception of the man 
 Chrift Jefus, previous to his being formed 
 by the immediate power of God, in the 
 womb of the virgin. And indeed this 
 Epiftle begins with a denial of any pre-ex« 
 iftence ; for it fays, " that God, who at fun- 
 drv times, and divers manners, fpake in times 
 paft to the fathers by the prophets, hath 
 in thefe laft days fpoken to us by his Son/* 
 — not a word of his having ever given any 
 information to mankind, before thefe laft 
 tlajs : — but the reverfe. 
 
 II. 
 
[ 25 ] 
 
 II. The fufferlngs of Chrift, are expreffive 
 of divine vvifdorn and prudence, or in proof 
 of a providence, as they were calculated to 
 expofe the pride, prejudice, and wcrldlinefs 
 of mankind, in the mod flriking and effica- 
 cious manner. — Since fo much illuilrious 
 wifdom and virtue which {hone in his whole 
 behaviour, at the time it would attract the 
 admiration of crowds, would alfo raife the 
 ewoy of proud priefts, defigning fenators, and 
 crafty princes. — They could not endure the 
 thought of having an humble, meek, reform- 
 ing prophet, confidered as their Mefliah and 
 deliverer, a man, that poured contempt on 
 all they admired and adored, '■c'lz, power, 
 pomp, parade, and the glare of majefty t 
 They could, by no means, relifli a Saviour, 
 who is to teach men how to fubdue their 
 vicious defires, and redeem them from a 
 world of iniquity. — This objed: raifed their 
 indignation, and they will much rather cru- 
 cify him, than their lufts. — The Deity fore- 
 faw this oppofition would be made \q fuch 
 exemplary and exalted piety -, tJierefore his 
 ivifdom will thus humble and expofe the 
 pride and vanity of the world. — 
 
 III. *' His tafting death for every man," 
 did not procure, but publifh and proclaim 
 
 D the 
 
[ 26 ] 
 
 the native, free, unmerited, and univerfal 
 grace of God. — Here is a difiblution of the 
 Mofaic ritual, which was no other than a 
 local inftitution, fitted only for one country 
 and people. " he is our peace, who has 
 made both one, and broken down the middle 
 wall of partition between us" — There is now 
 no more any deftinilion " of Greeks and 
 yew, clraimcifwn and iincirciuncijion. — The 
 benevoience of the Chriftian fyflem is uni- 
 verfal j forafmuch as all prejudices, of a per- 
 fonal and national kind, are banifhed from the 
 breaftof the well-informed Chriftian. — every 
 man difcerns, that the love and grace of God, 
 is unlimited and unconfined, that the term 
 of favour is immutably the fame. But 
 
 IV. The benefit that accrues to mankind 
 from the death of Chrift, is made very il- 
 luflricus, as it fo fully condemns t/hat extra- 
 vagance, of exercifing human authority in 
 matters of religion. — The m.an Chrift Jefus, 
 was born in Judea; and, by circumcifion, 
 was acknowledged a fubjedt of the Hebrciu- 
 conftituticn. yet, no fooner does he enter 
 upon the prophetic office, and undertake the 
 bufinefs of a public teacher, but he con- 
 fronts all the popular prejudices, and fond at- 
 tachments to the Mofaic ritual. he calls 
 
 himfelf. 
 
[ 27 ] 
 
 himfelf, '' the way, the truth, and the life ! 
 the light of the world ! and that no man 
 could come to the father but by him !" — ^he, 
 moreover, affures his followers, that he is 
 " the refurredion, the -life, and the final 
 judge !" He ftridly forbids any attempt 
 ever to be made, by his followers, upon the 
 liberties of one another'; and condemns the 
 leaft infringement on the rights of private 
 judgment, in any man. 
 
 No other religion can boaft fuch divine 
 fecurity, given to this fupreme privilege of 
 humanity. — But to affert this liberty of man, 
 coft Jefus his life, he fpilt his blood, bear- 
 ing tertimony to this truth : and becaufe he 
 taught a doftrine that differed fo widely from 
 church-creeds, church- canon, or an impofed 
 interpretation and eftabliflied fenfe of the 
 law and the prophets ; — this it was, which 
 
 did occafion his crucifixion. however, in 
 
 order to give a fpecious colouring to a violati- 
 on of this fundamental of all religion, the 
 right of private judgment, — the church-plea, 
 is, ** that APOSTLES had a power of binding 
 and loofing. and that this power has been 
 conveyed down to men, who call thenifelves 
 their fuccelTors." — 
 
 D 2 3ut 
 
[ 28 ] 
 
 But It happens, that Apoftks never had 
 any power of binding and loofing, which 
 could, at all affed: the rights of private judg- 
 ment. — They were to fliew the nature of the 
 gofpel inftitution, and to deliver that dodrine 
 of truths with fidelity, which is to be the 
 rule of the final judgment. But then, every 
 man is left to form his own fenfe, and 
 make his own interpretation of the divine 
 rule, even an Apoftle could not judge for 
 bim. — much lefs, can priefts or princes be 
 interpreters of the fenfe ; be lords of faith, 
 or exercife authority over religious fen- 
 timent. — all religion is rational as well as per- 
 fonal. for no man ever was, or ever will 
 be religious, farther than he fees evidence, 
 and cordially fubjeds himfelf to its influ- 
 ence. 
 
 If therefore we would reap the advantage 
 •' of the many Jons ^ who are led on to glory 
 by the captain of falvation," we muft reiigi- 
 oufly attend to the moral defign of our Lord's 
 fufferings and death, daily be forming our 
 fpirits and lives upon that divine intention. 
 
 Do any yet afk, what is that intention ? — 
 I anfwer, nothing lefs, than to teach us hu- 
 mility J nothing lefs than to diveft the mind 
 of all pride, prejudice, and worldlinefsi no- 
 thing 
 
 I 
 
 LI 
 
[ 29 ] 
 
 thing lefs, than to perfuade us to improve in 
 a refemblance of that illuftrious perfon, 
 ** who is now crowned with glory and 
 honour j becaufe, by the grace of God, he 
 tafted death for every man." — Herein we af- 
 fert our Chriftian hberty, thus we are, in 
 fadt, and to purpofe, exercifing the rights of 
 private judgment, by walking worthy of him, 
 who has called us unto virtue and unto 
 glory. 
 
 V. If the reafon, defign, and end of 
 Chrhl's fufFerings are attended unto, with 
 care, the divine fitnefs of the memorial rite 
 cannot be called in queftion. — it is extremely 
 well adapted to aid the mind, in exploring 
 the malignity of fin 5 and in contemplating 
 the infinite importance of moral reflitude, or 
 devotednefs to God. — we therein admire the 
 wifdom and goodnefs of the appointment, 
 through the fcenery of our Lord's fuf- 
 ferings ; we venerate, and refolve to imitate 
 his example of meeknefs, patience, confi- 
 dence, and acquiefcence in the painful allot- 
 ment. Over the memorials, we determine 
 to be the Lord's j we thus difcern his body ; 
 we thus eat and drink in remembrance of 
 him. — 
 
 It 
 
[ 3° ] 
 
 It is not, then, you fee, an injundllon a- 
 bout a matter of mere ceremony and indiffe- 
 rence, which we may either obferve, or omit 
 at pleafure : but it is a fuitable expreffion of 
 the reverence we owe the one Lord ; lince 
 he has bid us thus remember him ; and has 
 faid, *' thofe are his friends, who do what- 
 foever he commandeth them." And St. Paul 
 enjoins, that by this ritual, we " fliew forth 
 his death witil he co^neT — But, iince the 
 reajom of fuch recoUedion do refpedl the dif- 
 play of the wifdom and benignity of God, 
 towards mankind, the inftitution muft be of 
 force throughout the ages of the world ; or 
 its ufe will be experienced during the proba- 
 tion of man. — 
 
 VI. The fuperftition that has obtained, 
 about the nature, defign and end of Chrift's 
 fufferings, has difguifed that memorial ap- 
 pointment, and rendered it ofFenfive to the 
 rational and careful examination. But if 
 we allow of the premifes, and once imagine, 
 that the fufterings of Jefus were a real propi- 
 tiation, and that the vidim, offered by the 
 hands of wicked men, could be fo meritori- 
 ous, as to purchafe the pardon and peace of 
 all finners ; then it will be no more than an 
 eafy conclulion, that the confecrated wafers 
 
 given 
 
[ 31 ] 
 
 given by the moft profligate prleft, will 
 operate to the falutary purpofes of fecuring 
 the laic from evil and death. And the fo- 
 lemnities of a pajjicn-iveek, will be height- 
 ened, by an aflonifhing gaze on the blood 
 of atonement. 
 
 All this while, the difguife is put upon 
 the divine fcheme, and men are diverted from 
 an adorable view of his goodnefs and mercy, 
 which has been the foul and life of religion, 
 from the beginning ; and can only remain 
 the reafon of homage, throughout the ages 
 of the world. 
 
 Great is our unhappinefs, the plainnefs and 
 fimplicity, the reafonablenefs of chriflianity, 
 will not recommend it to mankind, under the 
 weight of prejudice ; but they rather fancy, 
 there is fomething more venerable in what is 
 more unintelligible and myftical ! 
 
 "T H E END. 
 
i 
 
iM 
 
 m 
 
 L^