SER M. Things smoothly with all Men.] For, VI. as it follows, neither they [these false Teachers] themselves, who are circumcifed, keep the Law; but defire to have you circumcifed. To what End? Even that they may glory in your Flesh; that they may boast of having made you Profe lytes to Judaifm, in the Way to ChriStianity, and, by that Means, recommend themselves to their Countrymen, on the Account of their Zeal for the Law of Mofes, at the fame Time that they would be thought to serve the Interests of the Gospel. But, let them confult their own Safety, and affect a false Glory by this infincere Conduct, if they please, God forbid (says he) that I should glory, fave in the Cross of our Lord Jefus Chrift! God forbid, that I should act upon any such wordly Views and Motives in the Propagation of the Doctrine of Chrift, or think to promote it by any Methods, but what are agreeable to the Nature and Design of it: It is the Doctrine of the Cross, and ought therefore to be preached in Simplicity plicity and godly Sincerity, without SER M. wordly Hopes or Fears, without Arts VI. and Difguifes: The chief Article of this Doctrine, that wherein the great Lines of it center, is, the Satisfaction made to divine Juftice, by the Sufferings and Death of a crucified Saviour. By this Sacrifice of the Cross, all the legal Sacrifices and Ceremonies are determined and abolished; by this, and this only, a real Attonement is made to God for our Sins, and a Way opened to his Favour: On this, confequently, all the Hopes and Happiness of a Christian depend. Mean therefore and ignominious as the Circumftances of this Transaction were, I will not be offended at them my self, nor fear lest others fhould be offended: On this Subject I will perpetually dwell in my private Meditations, and in my publick Inftruations: Of this capital Article of the Chriftian Faith I will not only not be ashamed, but I will boaft; I will glory in it, and in nothing beyond, or befides it: For it is a Dorine full of Wonder M 2 SERM Wonder and Delight, of Inftruction, VI. Advantage, and Comfort to fincere Believers, to penitent Sinners; fince it is that, whereby the World is crucified unto me, and I unto the World. Whereby the World is crucified unto me: All that is in the World, the Luft of the Flesh, the Luft of the Eye, and the Pride of Life, is rendered, though not incapable of polluting me, yet ineffectual towards condemning me; the Sting of Sin is taken away, the Guilt is pardoned; and I am crucified unto the World: I am, by the victorious Power of that Grace, which was purchased by this Sacrifice of the Cross, become infenfible, and dead, as it were, to the Pleasures, the Pomps and Vanities of this World; I have crucified the Flesh, with the Affections and Lufts. Since therefore the Sufferings of Christ are of fo great Efficacy and Power, as to be able to free me, not only from the Guilt and Punishment of Sin, but also from the Dominion and Power of it, Gal. v. 24. Thing I fhould value is there any VI. Comparison of the Privilege of being SER M. made a Partaker of the Merits of these Sufferings? In Comparison of the Mercies, the Advantages I enjoy, by the Means of this humble, but admirable Dispensation? Let others form to themfelves what Schemes of Satisfaction and Happiness, pride themselves in what Preeminences, what Diftinctions they pleafe; But God forbid that I should glory, fave in the Crofs of our Lord Jefus Chrift, whereby the World is crucified unto me, and I unto the World! I have largely explained the Connection, and thereby opened the Meaning of thefe Words of St. Paul: The Use I intend to make of them is, from thence to fhew, I. That whatever Excellencies, outward Advantages, or Privileges it may be our Lot to enjoy, yet it misbecomes us, as we are Chriftians, to glory in them: But that, II. It highly becomes us to glory in the Cross of Christ. SERM. III. By what Methods, and in Oppofition to what Enemies of the Cross of Chrift, we are obliged to glory in it. Of these three Points in their Order, as far as the Time will, permit, I. And First, I am to fhew, that whatever Excellencies, outward Advantages, or Privileges it may be our Lot to enjoy, yet it misbecomes us, as we are Chriftians, to glory in them. I do not fay, that we are to be infenfible of fuch Advantages, to have no Relish of them, no Complacence in them: For neither Reason nor Religion repuire fuch a Conduct from us. They are the good Things of Life, given us by the Author of all Good, on Purpose that we fhould, in due Meafure and Season, enjoy them; nor can they of themselves, while our Appetites, and our Opinions concerning fuch Things, are well regulated, be hurtful to those who poffefs them. They may be fed, if they are not overvalued; if we |