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with God.' But I shall not insist upon this translation; for it is more agreeable to the apostle's argument and to the language made use of, to suppose him to intend in these words to express the first degree or instance of his humility, and that the verse should be rendered by words to this effect: Who being in the form of God, was not fond or tenacious of appearing as God, but made himself of no reputation. I shall not trouble you with the particular reasons of this rendering, which would lead us too far into critical inquiries; but which way soever the text be understood, the riva ra will be found to belong to Jesus Christ. If he thought it not robbery to assume this equality with God, (whatever is meant by it) undoubtedly he was equal; or if it was the effect of his humility that he did not hold or insist upon his equality with God, then certainly he had such an equality; for where is the humility of not insisting on, or not retaining an equality, which never did or could belong to him."*

It was in the contemplation of this astonishing truth, that our apostle thus exclaims, "And without controversy, great is the mystery of godliness God was manifest in the flesh." That it was so, is a truth revealed, but the manner of it is past finding out.

To what hath been said on this subject I will only add, Col. ii. 9. “For in him," i. e. Christ, "dwelleth all the fullness of the Godhead bodily." It seems that Paul could say no more than this to establish the deity of his Master. What

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Bishop Sherlock's discourses on this passage, Vol. IV. p.

a striking gradation is here; in Christ dwells the Godhead-the fullness of the Godhead-yea, all the fullness of the Godhead bodily. Then surely he is very and eternal God. Let us then, my brethren, amidst the numerous attempts that are made to rob Christ of his essential glory, without any secret reserve or double meaning, ascribe blessing, and honour, and glory, and power to Jesus Christ, our God and Saviour.

It would be easy to prove by the sacred scriptures, that the same divine names, titles, attri butes and works are ascribed to Christ, that are ascribed to the Father; but I hope enough has been said to make it evident, that his true and proper deity was an essential part of apostolic preaching.

Several of the passages of scripture that we have been considering prove also the incarnation of the Son of God; or that the divine and human natures were united in him. For instance, "God was manifest in the flesh." He that was in the form of God was found in fashion as a man. Also Heb. ii. 16. "For verily he took not on him the nature of angels; but he took on him the seed of Abraham." The person spoken of is Christ, who existed prior to his birth of Mary, in a nature different from that which he assumed. Verily he took"-here we have a personal action: he who was properly divine, "took on him the seed (or nature) of Abraham." Thus the word was made flesh; i. e. became united to the nature of man.

I pass to observe, that the apostles preached Christ as the all-atoning sacrifice for sin. Peter declares that he bare our sins in his own body

on the tree." This language he borrowed from Isaiah liii. 4, 5. "Surely he hath borne our griefs and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed." "He hath redeemed us from the curse of the law, being made a curse for us.' "He died the just for the unjust, that he might bring us to God," &c. Such is the current language of the Bible.

It is observable that inspired writers lay the principal stress on his death. Paul says, "We have redemption through his blood," that we are redeemed with the precious blood of Christ, that he died for our sins, not for his own, for he had none : "he was holy, harmless, undefiled, and separate from sinners.

"Christ's satisfaction for sin was not only by his last sufferings, though it was principally by them; but all his sufferings, and all the humiliation that he was subject to from the first moment of his incarnation to his resurrection, were propitiatory or satisfactory."* All that he did and suffered make up that righteousness by which the believing sinner is justified. Through the whole he acted voluntarily; for he had power to lay down his life, and he had power to take it again; but he knew that it was necessary that he should suffer these things and enter into his glory; therefore he became "obedient unto death, even the death of the cross:" not as a martyr only, to seal the truth of his own religion, but

* President Edwards's Hist. Redemp.

that he might put away sin by the sacrifice of himself: hence he is said to be "the propitiation for our sins;" (Rom. iii. 25.) not metaphorically but really.

6. Jesus Christ having finished his part of the work of our redemption, ascended to the Father, and sent the Holy Ghost, whose peculiar office it is to take it up where he had left it, and to carry it on until the glorious plan shall be all accomplished. "It is expedient for you," said Christ to his disciples, "that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment."

The work of Jesus Christ is for, or in the room and stead of a sinner, that God the Father might justify him consistently with his whole character. The work of the Holy Spirit is carried on in the sinner, in order to reconcile him to God, and fit him for eternal life. Jesus Christ opens the way for his discharge from the curse of the law; the Spirit of God makes him meet to be a partaker of the inheritance of the saints in light. Both are absolutely necessary; the latter no less than the former, because "without holiness no man shall see the Lord."

It hath been proved already in a preceding part of the subject, that mankind are in a condition of total depravity: if so, their final condemnation is certain, unless the heart be changed; because a mind at enmity against God cannot be happy in his presence.

It may, perhaps, be said, that those persons onfy who are abandoned to wickedness are thus de

praved; but this is not the case with all mankind. It is confessed, that all men do not discover their depravity by open wickedness. Many persons are under the restraint of education, sense of honour, or a fear of wrath to come; whose hearts at the same time remain disaffected to divine things. Let such persons ask themselves, as in the presence of that God who looks through them, and knows every thought afar off, whether they do not restrain prayer before him? prefer a crowd of fabulous publications to the sacred volume? whether they are not strangers to the duties of private religion? Is not God in great measure forgotten by them? Do they not lie down and rise up, without any proper sense of him who holdeth their souls in life? Are not their hearts wholly attached to the riches, honours and pleasures of the world? Will not a small difficulty detain them from the place of public worship? Would the like difficulty prevent their going to an evening's amusement? Why not? The reason is obvious; they hate the one and love the other. If a preacher happens to exceed his usual length in preaching, are they not quite out of patience with him; though they allow the sermon was good, and his manner not disagreeable? Yet would not these very persons be willing to remain until midnight at some fashionable entertainment? Are they not fatigued with the one, and in raptures with the other? I ask these questions, my friends, that you may determine what your prevailing taste is. You certainly know what you love most. If the world and the things thereof have the preference, can you believe that you shall be happy in heaven,

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