against it bitterly to save the others harmless, and are free in the publication of this, that we may be instructed how to conceal the actual. The blessed Jesus had in Him no principle of sin, original nor actual; and therefore this designation of His, in submitting Himself to the bloody covenant of circumcision, which was a just express and sacramental abscission of it, was an act of glorious humility; yet our charging of ourselves so promptly with Adam's fault, whatever truth it may have in the strictness of theology, hath (forsitan) but an ill end in morality; and so I now consider it, without any reflection upon the precise question. 4. For though the fall of Adam lost to him all those supernatural assistances which God put into our nature by way of grace, yet it is by accident that we are more prone to many sins than we are to virtue. Adam's sin did discompose his understanding and affections; and every sin we do does still make us more unreasonable, more violent, more sensual, more apt still to the multiplication of the same or the like actions: the first rebellion of the inferior faculties against the will and understanding, and every victory the flesh gets over the spirit, makes the inferior insolent, strong, tumultuous, domineering, and triumphant upon the proportionable ruins of the spirit; blinding our reason and binding our will; and all these violations of our powers are increased by the perpetual ill customs and false principles and ridiculous guises of the world, which make the later ages to be worse than the former, unless some other accident do intervene to stop the ruin and declension of virtue; such as are God's judgments, the sending of prophets, new imposition of laws, messages from heaven, diviner institutions, such as in particular was the great discipline of Christianity. And even in this sense here is origination enough for sin and impairing of the reasonable faculties of human souls, without charging our faults upon Adam. 5. But besides this, God, who hath propounded to man glorious conditions, and designed him to an excellent state of immortality, hath required of him such a duty as shall put man to labour, and present to God a service of a free and difficult obedience: for therefore God hath given us laws which come cross and are restraints to our natural inclinations, that we may part with something in the service of God which we value; for although this is nothing in respect of God, yet to man it is the greatest he can do. What thanks were it to man to obey God in such things which he would do though he were not commanded? But to leave all our own desires, and to take up objects of God's propounding contrary to our own, and desires against our nature, this is that which God designed as a sacrifice of ourselves to Him; and therefore God hath made many of His laws to be prohibitions in the matter of natural pleasure, and vouí Cereal.-Porphyr. De non esu animalium, [lib. iv. § 2. p. 295.] 1 Τοὺς παλαιοὺς καὶ ἐγγὺς θεῶν γεγονότας, βελτίστους τε ὄντας φύσει, καὶ τὸν ἄριστον ἐζηκότας βίον, ὡς χρυσοῦν γένος restraints of our sensitive appetite. Now this being become the matter of divine laws, that we should in many parts and degrees abstain from what pleases our senses, by this supervening accident it happens that we are very hardly weaned from sin, but most easily tempted to a vice. And then we think we have reason to lay the fault upon original sin and natural aversation from goodness, when this inclination to vice is but accidental, and occasional upon the matter and sanction of the laws. Our nature is not contrary to virtue, for the laws of nature and right reason do not only oblige us, but incline us to its; but the instances of some virtues are made to come cross to our nature, that is, to our natural appetites; by reason of which it comes to pass that (as St. Paul says) "we are by nature the children of wrath," meaning, that by our natural inclinations we are disposed to contradict those laws which lay fetters upon them, we are apt to satisfy the lusts of the flesh; for in these he there instances. 6. But in things intellectual and spiritual, where neither the one nor the other satisfy the sensual part, we are indifferent to virtue or to vice; and when we do amiss, it is wholly and in all degrees inexcusably our own fault. In the old law, when it was a duty to swear by the God of Israel in solemn causes, men were apt enough to swear by Him only; and that sometimes the Israelites did swear by the queen of heaven, it was by the ill example and desires to comply with the neighbour nations, whose daughters they sometimes married, or whose arms they feared, or whose friendship they desired, or with whom they did negotiate. It is indifferent to us to love our fathers and to love strangers, according as we are determined by custom or education: nay, for so much of it as is natural and original, we are more inclined to love them than to disrepute them; and if we disobey them, it is when any injunction of theirs comes cross to our natural desires and purposes. But if from our infancy we be told concerning a stranger that he is our father, we frame our affections to nature, and our nature to custom and education, and are as apt to love him who is not, and yet is said to be, as him who is said not to be, and yet indeed is, our natural father. 7. And in sensual things, if God hath cominanded polygamy or promiscuous concubinate, or unlimited eatings and drinkings, it is not to be supposed but that we should have been ready enough to have obeyed God in all such impositions: and the sons of Israel never murmured when God bade them borrow jewels and ear-rings and spoil the Egyptians. But because God restrained these desires, our duties are the harder, because they are fetters to our liberty, and contradictions to those natural inclinations which also are made more active by evil custom and unhandsome educations. From which « Τοιοῦτος μὲν οὖν ὁ τοῖς λογικοῖς γένεσι ἐνουσιωμένος ὅρκος, . . . μὴ παραβαί νειν τοὺς ὑπ ̓ ἐκείνου [Θεοῦ] διορισθέντας νόμους.—Hierocl. [p. 28.] premises we shall observe, in order to practice, that sin creeps upon us in our education so tacitly and undiscernibly that we mistake the cause of it, and yet so prevalently and effectually that we judge it to be our very nature, and charge it upon Adam, to lessen the imputation upon us, or to increase the licence or the confidence, when every one of us is the Adam, the "man of sin," and the parent of our own impurities. For it is notorious that our own iniquities do so discompose our naturals, and evil customs and examples do so encourage impiety, and the law of God enjoins such virtues which do violence to nature, that our proclivity to sin is occasioned by the accident, and is caused by ourselves; whatever mischief Adam did to us, we do more to ourselvesk. We are taught to be revengeful in our cradles, and are taught to strike our neighbour as a means to still our frowardness and to satisfy our wranglings. Our nurses teach us to know the greatness of our birth, or the riches of our inheritance; or they learn us to be proud, or to be impatient, before they learn us to know God, or to say our prayers: and then, because the use of reason comes at no definite time, but insensibly and divisibly, we are permitted such acts with impunity too long; deferring to repute them to be sins, till the habit is grown strong, natural, and masculine. And because from the infancy it began in inclinations, and tender overtures, and slighter actions, Adam is laid in the fault, and original sin did all: and this clearly we therefore confess', that our faults may seem the less, and the misery be pretended natural, that it may be thought to be irremediable, and therefore we not engaged to endeavour a cure; so that the confession of our original sin is no imitation of Christ's humility in suffering circumcision, but too often an act of pride, carelessness, ignorance, and security. 8. At the circumcision, His parents imposed the holy name told to the Virgin by the angel, "His name was called Jesus;" a name I Nec enim nos tarditatis natura damnavit, sed.. ultra nobis quam oportebat indulsimus: ita non tam ingenio illi nos superarunt quam proposito.-Quinctil. [Inst. or., lib. ii. cap. 5. tom. i. p. 153.] Ξενοκράτης φησὶν, εὐδαίμονα εἶναι τὸν τὴν ψυχὴν ἔχοντα σπουδαίαν, ταύτην γὰρ EKάOTOV Elvaι daíuova.-Aristot. Top. [lib. ii. cap. 6. tom. i. p. 112.] Ηράκλειτος ἔφη, ὡς ἦθος ἀνθρώπῳ δαίMwv.-Stob. [Tit. civ. 23. tom. iii. p. 351.] Denique teipsum Ante palatum eorum quam os instituimus; ... gaudemus, si quid licentius dixerint; verba ne Alexandrinis quidem permittenda deliciis risu et osculo excipimus: . . fit ex his consuetudo, deinde natura; discunt hæc miseri, antequam sciunt vitia esse.-Quinctil. [Inst. or., lib. i. cap. 2. tom. i. p. 26.] Tanta est corruptela malæ consuetudinis, ut ab ea tanquam igniculi extin Hor. [Sat., lib. i. 3. lin. 34.] guantur a natura dati, exorianturque et confirmentur contraria vitia.-Cic. [De legg., lib. i. cap. 12. tom. iii. p. 125.] Το Ειώθασι γὰρ οἱ πλεῖστοι τῶν ἀνθρώ πων οὐχ οὕτως ἐπαινεῖν καὶ τιμὴν τοὺς ἐκ τῶν πατέρων τῶν εὐδοκιμούντων γεγονός τας, ὡς τοὺς ἐκ τῶν δυσκόλων καὶ χαλεπῶν, ἤνπερ φαίνωνται μηδὲν ὅμοιοι τοῖς YOVEÛσI OVTES.-Isocr. [Ep. ad Timoth. § 3. p. 605.] above every name. For in old times, God was known by names of power, of nature, of majesty; but His name of mercy was reserved till now, when God did purpose to pour out the whole treasure of His mercy by the mediation and ministry of His holy Son. And because God gave to the holy babe the name in which the treasures of mercy were deposited, and exalted "this name above all names,' we are taught that the purpose of His counsel was, to exalt and magnify His mercy above all His other works; He being delighted with this excellent demonstration of it, in the mission, and manifestation, and crucifixion of His Son, He hath changed the ineffable name into a name utterable by man, and desirable by all the world; the majesty is all arrayed in robes of mercy, the tetragrammaton, or adorable mystery of the patriarchs, is made fit for pronunciation and expression, when it becometh the name of the Lord's Christ. And if Jehovah be full of majesty and terror, the name Jesus is full of sweetness and mercy; it is God clothed with circumstances of facility, and opportunities of approximation. The great and highest name of God could not be pronounced truly, till it came to be finished with a guttural, that made up the name given by this angel to the holy child; nor God received or entertained by men, till He was made human and sensible by the adoption of a sensitive nature, like vowels pronunciable by the intertexture of a consonant. Thus was His person made tangible, and His name utterable, and His mercy brought home to our necessities, and the mystery made explicate, at the circumcision of this holy babe. 9. But now God's mercy was at full sea, now was the time when God made no reserves to the effusion of His mercy. For to the patriarchs and persons of eminent sanctity and employment in the elder ages of the world, God, according to the decrees of His manifestation or present purpose, would give them one letter of this ineffable name. For the reward that Abraham had in the change of his name, was that he had the honour done him to have one of the letters of Jehovah put into it; and so had Joshua, when he was a type of Christ, and the prince of the Israelitish armies: and when God took away one of these letters, it was a curse. But now He communicated all the whole name to this holy child, and put a letter more to it, to signify that He was the glory of God, "the express image of His Father's person," God eternal; and then manifested to the world in His humanity, that all the intelligent world, who expected beatitude and had treasured all their hopes in the ineffable m Nomen enim Jesu hebraice prolatum nihil aliud est nisi τετραγράμματον vocatum per Schin. Videat, cui animus est, multa de mysterio hujus nominis Δὴ τότε καὶ μεγάλοιο Θεοῦ παῖς ἀνθρώποισιν Ήξει σαρκοφόρος, θνητοῖς ὁμοιούμενος ἐν γῇ, Τέσσαρα φωνήεντα φέρων, τὰ δ ̓ ἄφωνα δύ ̓ αὐτῷ, κ.τ.λ. n Isa. xxi. 11. in casu Idume; Duma vocatur, dempto I. apud Galatinum. [lib. ii. cap. 10 sq. col. 74 sqq.] Ad eundem sensum fuit vaticinium Sibyllæ, [lib. i. prop. fin. p. 12 A.] name of God, might find them all, with ample returns, in this name of Jesus, which God "hath exalted above every name," even above that by which God in the Old testament did represent the greatest awfulness of His majesty. This miraculous name is above all the powers of magical enchantments, the nightly rites of sorcerers, the secrets of Memphis, the drugs of Thessaly, the silent and mysterious murmurs of the wise Chaldees, and the spells of Zoroastres. This is the name at which the devils did tremble, and pay their enforced and involuntary adorations by confessing the Divinity, and quitting their possessions and usurped habitations. If our prayers be made in this name, God opens the windows of heaven, and rains down benediction at the mention of this name the blessed apostles, and Hermione the daughter of St. Philip, and Philotheus the son of Theophila, and St. Hilarion, and St. Paul the eremite, and innumerable other lights who followed hard after the Sun of righteousness, wrought great and prodigious miracles; "signs and wonders and healings were done by the name of the holy child Jesus." This is the name which we should engrave in our hearts, and write upon our foreheads, and pronounce with our most harmonious accents, and rest our faith upon, and place our hopes in, and love with the overflowings of charity and joy and adoration. And as the revelation of this name satisfied the hopes of all the world, so it must determine our worshippings and the addresses of our exterior and interior religion; it being that name whereby God and God's mercies are made presential to us, and proportionate objects of our religion and affections. THE PRAYER. Most holy and ever blessed Jesu, who art infinite in essence, glorious in mercy, mysterious in Thy communications, affable and presential in the descents of Thy humanity; I adore Thy glorious name whereby Thou hast shut up the abysses, and opened the gates of heaven, restraining the power of hell, and discovering and communicating the treasures of Thy Father's mercies. O Jesu, be Thou a Jesus unto me, and save me from the precipices and ruins of sin, from the expresses of Thy Father's wrath, from the miseries and insufferable torments of accursed spirits, by the power of Thy majesty, by the sweetnesses of Thy mercy, and sacred influences and miraculous glories of Thy name. I adore and worship Thee in Thy excellent obedience and humility, who hast submitted Thy innocent and spotless flesh to the bloody covenant of circumcision. Teach me to practise so blessed and holy a precedent, that I may be humble, and obedient to Thy sacred laws, severe and regular in my religion, mortified in my body and spirit, of circumcised heart and tongue; that what Thou didst represent in symbol and mystery, I may really express in the exhibition of an exemplar, pious, and mortified life, cutting off all excrescences of my spirit, |