of glorying above all other things: yea, that it is in a manner the only thing they should glory in. The whole humiliation of Christ, and particularly his death for the sake of sinners, is an object that has such incomparable glory in it, that it becomes us to have the most honourable and exalted thoughts of it." As this is evidently contained in the text, so it is frequently inculcated on us in other Scriptures, (2 Cor. iv. 6. 2 Cor. iii. 18. 1 Cor. i. 19. & 24.) It is plain that when the Scriptures speak of the glory of God, in the face of Jesus Christ, it is meant chiefly of his glory in the face of Christ crucified; that is, in the work of redemption finished on the cross.

In discoursing on this subject it will be proper, first, to consider briefly, What it is to glory in any object; and then, What ground of glorying we have in this blessed object, proposed in the text.

To glory in any object includes these two things; first a high esteem of it, and then some concern in it. We do not glory in the things we are interested in unless we esteem them; nor in the things we admire and esteem, unless we are some way interested in theor. But although all professing Christians are some way concerned to glory in the cross of Christ, because of their outward relation to him, by their baptismal covenant, and because the blessed fruits of his cross are both plainly revealed, and freely offered to them; yet it is those only who have sincerely embraced these offers that can truly glory in that object. Yet what is their privilege, is the duty of all; all should be exhorted to glory in this object, and to have a high esteem of it, because of its excellency in itself; to fix their hearts on it by faith, because it is offered to them; to shew their esteem of it, by seeking an interest in it; and having a due esteem of it, and obtained an interest in it, to study a frame of habitual triumph in it. But the nature of this happy frame of mind, is best understood, by considering the glory of the object of it.

The ancient prophets, who foretel Christ's coming,

appear transported with the view of his glory. Not only the New Testament, but also the Old, represents the Messiah as the most remarkable and most honourable person that ever appeared on the stage of the world. It speaks of him as a glorious Governor, a Prince, a King, a Conqueror; besides other magnificent titles of the greatest dignity, shewing that his government should be extensive and everlasting, and that his glory should fill the whole earth. But, while the prophets foretel his greatness, they foretel also his meanness. They shew indeed he was to be a glorious king, but a king who would be rejected and despised of men: And that, after all the great expectation the world would have of him, he was to pass over the stage of the world disregarded and unobserved, excepting as to the malicious treatment he was to meet with on it.

About the time of his coming, the Jews were big with hopes of him as the great deliverer, and chief ornament of their nation. And if history may be éredited, even the heathens had a notion about that time, which possibly was derived from the Jewish prophecies, that there was a Prince of unparalleled glory to rise in the east, and even in Judea in particular, who was to found a kind of universal monarchy. But their vain hearts, like that of most men in all ages, were so intoxicated with the admiration of world-` ly pomp, that that was the only greatness they had any notion or relish of. This made them form a picture of Him, who was the desire of all nations, very unlike the original.

A king which the world admires, is one of extensive power, with numerous armies, a golden crown and sceptre, a throne of state, magnificent palaces, sumptuous feasts, many attendants of high rank, immeuse treasures to enrich them with, and various posts of honour to prefer them to.

Here was the reverse of all this: for a crown of gold, a crown of thorns; for a sceptre, a reed put in his hand, in derision; for a throne, a cross; instead

of palaces, not a place to lay his head in; instead of sumptuous feasts to others, ofttimes' hungry and thirsty himself; instead of great attendants, a company of poor fishermen; instead of treasures to give them, not money enough to pay tribute, without working a miracle; and the preferment offered them, was to give each of them his cross to bear. In all

things the reverse of worldly greatness from first to last, a manger for a cradle at his birth, not a place to lay his head sometimes in his life, nor a grave of his own at his death.

Here unbelief frets and murmurs, and asks, Where is all the glory, that is so much extolled? For discovering this, faith needs only look through that thin vail of flesh; and under that low disguise appears the Lord of glory, the King of kings, the Lord of hosts, strong and mighty, (Psal. xxiv. 8) the Lord mighty, in battle; the heavens his throne, the earth his footstool, the light his garments, the clouds his chariots, the thunder his voice, his strength omnipotence, his riches all-sufficiency, his glory infinite, his retinue the hosts of heaven, and the excellent ones of the earth, on whom he bestows riches unsearchable, an inheritance incorruptible, banquets of everlasting joys, and preferments of immortal honour, making them kings and priests unto God, conquerors, yea and more than conquerors, children of God, and mystically one with himself.

Here appears something incomparably above all worldly glory, though under a mean disguise. But the objection is still against that disguise; yet even that disguise, upon due consideration, will appear to be so glorious, that its very meanness is honourable. It was a glorious disguise, because the designs and effects of it are so. If he suffered shame, poverty, pain, sorrows and death, for a time, it was that we might not suffer these things for ever. That meanness therefore was glorious, because it was subservient unto an infinitely glorious design of love and mercy.

It was subservient more ways than one; it satisfied the penalty of the law, it put unspeakable honour on the commandments of it. It was a part of Christ's design to make holiness, (that is, obedience to the law) so honourable, that every thing else should be contemptible in comparison of it. Love of worldly greatness, is one of the principal hinderances of it. We did not need the example of Christ to commend earthly grandeur to us, but very much to reconcile us to the contrary, and to make us esteem holiness, though accompanied with meanness. Christ's low state was an excellent mean for this end. There was therefore greatness, even in his meanness. Other men are honourable by their station, but Christ's station was made honourable by him; he has made poverty and meanness, joined with holiness, to be a state of dignity.

Thus Christ's outward meanness, that disguised his real greatness, was in itself glorious, because of the design of it. Yet that meanness did not wholly becloud it; many beams of glory shone through it.

His birth was mean on earth below; but it was celebrated with hallelujahs by the heavenly host in the air above he had a poor lodging; but a star lighted visitants to it from distant countries. Never Prince had such visitants, so conducted. He had not the magnificent equipage that others Kings have, but he was attended with multitudes of patients, seeking, and obtaining healing of soul and body; that was more true greatness, than if he had been attended with crowds of Princes. He made the dumb that attended him sing his praises, and the lame to leap for joy, the deaf to hear his wonders, and the blind to see his glory. He had no guard of soldiers, nor magnificent retinue of servants; but as the centurion, that had both, acknowledged, health and sickness, life and death, took orders from him. Even the winds and storms, which no earthly power can controul, obeyed him; and death and the grave durst not refuse to deliver up their prey when he demanded it. He did

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not walk upon tapestry, but when he walked on the sea, the waters supported him. All parts of the creation, excepting sinful men, honoured him as their Creator. He kept no treasure, but when he had occasion for money, the sea sent it to him in the mouth of a fish. He had no barns, nor corn-fields; but when he inclined to make a feast, a few loaves covered a sufficient table for many thousands. None of all the monarchs of the world ever gave such entertainment. By these and many such things, the Redeemer's glory shone through his meanness, in the several parts of his life. Nor was it wholly clouded at his death. He had not indeed that phantastic equipage of sorrow that other great persons have on such occasions. But the frame of nature solemnized the death of its Author; heaven and earth were mourners the sun was clad in black; and if the inhabitants of the earth were unmoved, the earth itself trembled under the awful load. There were few to pay the Jewish compliment of renting their garments; but the rocks were not so insensible; they rent their bowels. He had not a grave of his own, but other mens graves opened to him. Death and the grave might be proud of such a tenant in their territories; but he came not there as a subject, but as an invader, a conqueror. It was then the king of terrors lost his sting, and on the third day the Prince of life triumphed over him, spoiling death and the grave. But this last particular belongs to Christ's exaltation; the other instances shew a part of the glory of his humiliation, but it is a small part of it.

The glory of the cross of Christ, which we are chiefly to esteem, is the glory of God's infinite perfections displayed in the work of redemption, as the apostle expresses it, the glory of God in the face of Christ Jesus, (2 Cor. iv. 6) even of Christ crucified, 1 Cor. ii. 2. It is this which makes any other object glorious, according as it manifests more or less of the perfections of God. This is what makes the works of creation so glorious. The heavens declare God's