I. The Incarnation of Christ being defigned for the Salvation of Mankind, was a fignal Inftance of Divine Condefcenfion and Favour.

II. The following Conduct and Adminiftration of Chrift did fully accomplish the great End defigned by his Incarnation.

III. The propofing this End, and bringing it to Accomplishment by fuch extraordinary Means, was not only a Ground of the utmoft Gratitude on Man's Part, but of Joy and Praise even in the Angels themselves; as being the brightest Manifestation of the Divine Attributes, and, confequently, in the propereft Sense of the Expreffion, of the Divine Glory itself.

I. First then, The Incarnation of Christ, being defigned for the Salvation of Mankind, was a fignal Inftance of Divine Condefcenfion and Favour.

All Men have finned. Even our first Parents continued but a fhort Time in a State of Innocence. They fell by the first Temptation; and, having corrupted their Nature, derived it down, with the fame finful Pollution, to their Pofterity. Hence we bring with us into the World the first Seeds of Iniquity; which not being fufficiently checked in the

Be

ginning, and perhaps encouraged by a riety of Circumftances, to which human fe is fubject, have grown and improved tly, and brought forth a plentiful Harvest actual Sin. The very best have fallen far ort of Perfection in Moral Duty: The reless have infenfibly run themselves into ifficulties beyond the Mastery of their virous Principles: And the Profligate, having andoned every thing good, have emaced all Opportunities of finning with reedinefs. Such was the State and Contion of the World when Chrift came to ave us !

In Confequence of this, Man, the highest, nd once the most favoured Part of the vifile Creation, could not be viewed by the ye of Purity with Approbation. He was rictly fallen from Grace; i. e. from all Right nd Title to Grace. His Actions, his Temer, his very Constitution, being, in many fpects, wrong, he became not only dif ualified for that Happiness to which he was riginally defigned, but the proper Object of hat Mifery which is the Confequence of Divine Difpleasure.

Out of this wretched State no Power of is own could redeem him: For, if fome

thing might be done to prevent his growing worse, and running the utmost Lengths of Impiety, yet this does by no means amount to a proper Recovery from Sin: It might stop, in fome measure, the Overflowing of Ungodlinefs, but could not remove the Cause, That lay deeply rooted in human Nature; -and therefore could not be removed by human Skill or Care.

Or, if it should be faid, that Repentance would cure all,pray, what did this Repentance amount to? Was it any more than a forrowful Reflection on paft Iniquity, incapable of being recalled?-Perhaps you will fay, More: Perhaps you will fay, it implied a Refolution of future Amendment, and a new Course of perfect Obedience. But, were fuch excellent Resolutions ever made? -or, if made, were they ever effectual? Did not even their firmeft Refolutions frequently fail them? fo that, in their best State, they feemed rather advancing flowly towards Perfection, than having already attained unto it.

And indeed, of this a good Reason may be given. For, they could not change their Nature. This was itself corrupt: As fuch, tho' capable of being controuled, in some

measure,

measure, by Care and Discipline, yet it could not be abfolutely cured: It would break forth, and shew itself frequently; and by this means, abate much of the Excellency of thofe Services, which were well intended at first, and fincerely pursued afterwards. This Repentance therefore was, and could not but be, in a great Degree imperfect.

Beyond this, there is another Thing still behind. Let us fuppofe fuch aRepentance complete, and the Perfon repenting to have gained fuch a perfect Mastery of Sin, as to avoid it entirely for the future; yet, could this, of itself, make Amends for paft Tranfgreffion? Repentance supposes something Wrong committed, which a Man reflects upon with Shame and Sorrow: But, doth this Shame, this Sorrow, or even the avoiding of Sin in future Time, undo what it supposes to have been done? or make a Man really innocent, who is really guilty? or destroy entirely the ill Effects of former Tranfgreffion? If it cannot do any of these, what Security can it give us of Pardon? and how can it, by its own mere Force, restore us to that Favour, which was forfeited by former Sin?

We

We fee then, in fuch a Condition as this, three Things were neceffary to be done, in order to Man's Relief.

1. A Reconciliation must be obtained between God and Man; i. e. Something must be done in order to avert that Displeasure which Sin had caufed; and to procure us Acceptance with God, notwithstanding our paft Tranfgreffions,

2. Some new favourable Terms of Abatement must be procured: The original Law of Obedience, abfolutely perfect, must be cancelled; and the doing the best we can, be admitted in lieu of the rigorous Discharge of Duty.

3. Some farther Motives must be fuggefted, and Aids obtained, in order to bend the Will to Duty, and to forward the Attainment of that Perfection,

which we are.

fincerely labouring to attain. But, none of thefe could be fufficiently affured on the mere Principles of human Reafon.

We do not indeed, nor ought we to deny, but that Men in former Times, and even before the Incarnation of Chrift, did hope the beft, upon doing the best they could: and to this they were led, from confidering the infinite Goodness and Mercy of God. They

knew