LXX.

Father, if thou art willing, remove this cup from me; nevertheless not my will; but thine be done.-Luke xxii. 42.

'ROM paffages of this kind, in which Chrift

FROM

prays to his father, and fhews the deepest submiffion to his will, the unitarian argues, that Chrift plainly acknowledges his inferiority.

I mean not to enter into argument with the unitarian on his general queftion. All I mean, at prefent, is to fhew, that fuch paffages as thefe, have no relation to it.

Among the gracious offices which our bleffed Saviour undertook for the redemption of man, one certainly was, to fet him an example. The scheme of the gospel, delivered in a life proves

this.

As an example therefore was intended; it is probable also, that every christian virtue in particular was meant to be exemplified. If we are inftructed in patience, for instance, in one part of fcripture, we have an example of patience prefented

to

to us in another. If we are taught humility in one chapter, in a fucceeding one it is urged upon us in a pattern. These virtues, as far as our bleffed Saviour himself was concerned, were furely unneceffary: but for our fakes he thought fit to give us the example, as well as the precept.

In this view alfo we confider fuch paffages, as the text, in which our bleffed Saviour expreffes the highest fenfe of fubmiffion to the will of God. It was certainly neceffary to instruct mankind, among other duties, in piety, devotion, and refignation. And if our Saviour proceeded in this cafe, as he did in others, by exemplifying the duties he taught, how was this to be done, but by setting the pattern himself? And as it is evident he fet the example of feveral virtues, which, as far as he himfelf was concerned, he had no occafion to practife, why may we not fuppofe the fame in this cafe alfo ? So that on a fuppofition of our Saviour's divinity, he must have acted just as he did. Confiftently with himself, he could have acted in no other way.

So that, in fact, the argument drawn from fuch paffages as thefe in the text, for the humanity of Chrift, feem to have nothing to do with the queftion.

Watch

LXXI.

Watch and pray, left ye enter into temptation.Mark xiv. 38.

ANGELS are probably employed in praifing

God, and meditating on his works, and excellencies. But a state of trial is a state of danger; and its inhabitants are weak, infirm, and fallible. If they were not, they would be creatures qualified for a fuperior station: for God fills his creation with various ranks. In a great house the apoftle argues, there must be veffels of wood, and of earth, as well as of filver and gold.

This being the cafe, man is graciously furnished in the gospel with all proper inftructions to enable him to pass properly through that state of trial, in which he is placed: and these instructions are fummed up by our Saviour in two words, watch and pray. The former relates to our own care, and endeavours, which are abfolutely neceffary. But as these endeavours, unfupported, cannot carry us happily through this ftate, we are farther enjoined

to

to feek the affiftance of heaven by prayer, which is always afforded, when it is fincerely fought.

N. B. This fubject, if the discourse were made out, might be enlarged upon under the following divifion.

First, might be fhewn the nature of a ftate of trial compared with what we fuppofe to be the an gelic ftate.

Secondly, the nature, and end of watching from our weakness, and the temptations which every where furround us.

And thirdly, the neceffity of God's affiftance, from our own inability to grapple with temptations; and the neceffity of fincere prayer in order to obtain that affifiance.

O Lord

LXXII.

O Lord, how manifold are thy works; in wifdom haft thou made them all the earth is full of thy riches,-Pfalm civ. 24.

HIS world is commonly placed in oppofition

THI

to the next, and hath therefore a bad name in all our religious exhortations. The wicked world is its common appellative. But it is ill used; and hath been traduced merely on account of its wicked inhabitants. In itself it is innocent; and may be enjoyed with innoence; and when we fpeak of it apart from the illufe that is made of it, inftead of fetting it in oppofition to the next world, we might perhaps more justly bring them closer together.

When therefore we take a view of this world in all its grandeur, and beauty-its varied furfaceits woods-its waters-its vaft canopy of skyand even its inhabitants, which tho in many inftances its greateft deformity, difcover often fuch qualities, as are truly amiable-we are led to confider this world, with all its appendages, as a very convincing