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to all this, we may remark, that it is necessary, that Jesus Christ should have the divine nature, to subdue all the enemies of the church. Jesus Christ is the head of the church-the enemies that he must subdue are numerous and powerful, each is like a strong man armed, leagued together, thus threaten to overwhelm and annihilate the church. Now Jesus Christ as head of the church, is represented as going forth in his chariot of salvation, conquering and to conquer, triumphing over principalities and powers, and with infinite ease, putting all enemies beneath his feet. Ah! my friends, if Jesus Christ were a mere man, he surely could not thus triumphantly lead the sacramental host of God's redeemed. This proclaims his immortal energies-this proclaims his divine nature-and now to conclude our first argument. It appears, from the necessity of the casethat Jesus Christ our glorious Mediator, must have too natures, the divine and human, and these in union-I say, in union, for if not, they constitute two distinct persons, and of consequence two distinct Mediators, but there is only one Mediator, therefore these natures are in union, or do constitute but one person. Jesus Christ then, our glorious Mediator, is in one person, very God and very man, or, in other words, is possessed of two natures, the divine and human, in mysterious, yet all harmonious union.
B. We proceed to prove this all important doctrine from scripture testimony. And first-The scriptures abundantly show that Jesus Christ had a human nature-for they tell us, that he was Ide of a woman-made under the law-that he was called man, ason of man-suffered and died. These facts sufficiently prove that he had a human nature. But as few if any in our times deny the humanity of Christ-we proceed from the same source of evi dence to prove his divinity, or that together with his human, he had a divine nature, this is manifest. First, from the titles given him.
Titles, you very well know are given to designate the rank and character of the possessor. A private soldier is not called commander in chief, nor is a pleblian subject styled a prince or king. Now, what are the titles given to Christ in the sacred volume ? He is called the Lord or King of glory, 1. Cor. fi. 8. This is truly an august title, and implies sovereignty over the invisible world. Who is this Lord or King of glory? Let the Psalmist speak "Lift up your heads, Oye gates, even lift them up, ye everlasting doors, that the king of Glory may come in." Who is the King of Glory? The Lord of hosts, he is the King of Glory. Again-Jesus Christ is declared to be the searcher of hearts-Thus in his message to the angel of the church, he says, "And all the churches shall know that I am he that searcheth the reins and hearts." "I am he.". Of whom does he speak ? Reference is evidently had to this passage in 17 chapter of Jeremiah "I, Jehovah, search the hearts, I try the reins." Again Jesus Christ is declared to be the Alpha and Omega-Now this is so expressive of an uncreated and independent being, that it immediately appears unsuited to any, but a being truly divine. Who then is that Alpha and Omega ? Let him, who possesses the title declare-I am Alpha and Omega, saith the Lord,
which is, and which was, and which is to come the Almighty! Again Jesus Christ is called King of Kings, and Lord of Lords-and that, (let it bé remarked) not on earth, but in heaven. Now, who can this be, who bears so august a title in that world of glory? Paul, affirms that "He, is the blessed and only Potentate, who only hath immortality-And, this is none other than the King eternal, immortal, invisible, the only wise God. But, further-In Heb. i. 8 v. Jesus Christ is plainly called God. 1 John v. 20, the true God, in Isaiah ix, 6. the mighty God, and Rom. ix, 5. over all, God blessed for ever- -Now, give all, or, any one of these titles, to Paul, or any mere creature, and who would not shudder at the blasphemy? And why? Because it is manifest, these titles become none but a being, whose nature is divine. They are given to Christ, therefore, he must have a divine nature. 2d. The works ascribed to Jesus Christ prove that he has a divine nature. The work of creation, is certainly a divine work-for in Gen. i, 1. it is said "In the beginning God created the heavens and the earth."-Yet in John i. 10. we are expressly told that the world was made by Jesus Christ-and in the same chapter it is affirmed that all things were made by him, and without him was not any thing made that was made. AgainThe work of preservation is evidently a divine work. My hearers, mark the number and magnitude of those orbs that roll on highthose "hosts of suns and stars and adamantine spheres, whirling unshaken amidst the void immense." Surely, the being that upholds them must be divine. This being is Jesus Christ for in Heb. i, 3. it is asserted that he holds all things, by the word of his power, and in a subsequent verse, it is further said "When the heavens and the earth, shall wax old as a garment, then as a vestment shall the fold them up. But again-The work of resurrection is a divine work. There is a day coming, when at the blast of the trump, the dead shall awake, arise and come to judgment-but by whose power shall it be done? By his, who said "I am the resurrection and the life," and proved it by calling Lazarus from the grave. Yes, his voice, shall again be heard amidst the realms of death-his voice shall rouse the slumberers from the tomb-shall resuscitate the ashes of the dead, which have been scattered to the four winds of heaven, or buried beneath the waves of the sea-for it is written, John i, 28. "The hour is coming in which all, that are in the grave, shall hear his voice and shall come forth" And now, should I take upon me, to ascribe all or any of these works, to any mere creature, however exalted, would you not consider me mad? And why? Because these works are manifestly declarations of a divine nature. 3d. The Attributes, which are in Scripture ascribed to Jesus Christ furnish another proof of his divine nature. He is declared to be unchangeable-thus Heb. xiii, 8. Jesus Christ the same yesterday, to day, and forever-and in Heb. 1st Cap. The eternal father, addresses him in this language "And thou Lord, in the beginning hast laid the foundations of the earth and the heavens are the works of thy hands, they shall perish, but thou remainest-they shall be changed, but thou art the same." These scriptures declare him to be unchangeable-He
is omnipotent-This may be inferred from his words. But we have more than inferential evidence-We have positive assertion. I am (saith Jesus) the Alpha and Omega, the beginning and the ending saith the Lord, which is and which was, and which is to come, the Almighty. And now, if Jesus Christ be the Almighty, he must of necessity be omnipotent-He is omnipotent. "When two three are gathered together in my name (saith he) there am I, in the midst of them. There are probably thousands and thousands of such assemblies at the same moment of time, scattered over the wide world, yet Jesus Christ is in the midst of every one-then surely he is omnipresent. He is omniscient, also-For it is declared that in him are all the treasures of wisdom and knowledge. But if there were no express passage, going to prove his omniscience, the bare fact of his being the final judge would be sufficient to establish the doctrine-"We must all appear before the judgment" &c. saith the apostle. To sit in judgment upon a world, and to determine the final doom of every individual, certainly requires omniscience, for, to judge righteously, there must be a perfect knowledge of every thought, word and action of every individual, together with all the aggravating and palliating circumstances, connected with every thought, word and action of every individual. Now, who but an omniscient being is equal to this? Christ is equal to it, therefore Christ is omniscient. We might mention other attributes equally indicative of a divine nature, but these being the incommunicable attributes of divinity, are sufficient to prove that Jesus Christ in possessing them, must possess a divine nature. 4th. The divine worship given to Jesus Christ also proves that he must have a divine nature. It is written, thou shalt worship the Lord, thy God, and him only shalt thou serve, and the whole history of the Jews goes to prove that it was considered extremely impious, for any one to give or receive that worship due to God only-accordingly when divine worship has been offered to good men or angels, they have rejected it with abhorrence. At Systra, Paul and Barabas, miraculously cured a cripple. The people astonished at the miracle, cried out "the Gods have come down to us in the likeness of men-and the priest of Jupiter, which was before the city, brought oxen and garlands unto the gates and would have done sacrifice with the people. And how was this received? When Paul and Barabas heard of it, they rent their clothes and ran in among the people, crying out-Sirs, why do ye these things? We also are men of like passions with yourselves and preach unto you, that you turn from these vanities to the living God. And so also in the case of the Angel, when John was in Patmos, an angel of light appeared unto him. John supposing it to be the Lord, fell at his feet to worship him. How did the Angel receive it? See thou, do it not (said the Angel) I am thy fellow servant, and of thy brethren, that heard the testimony of Jesus, worship God-Here we may remark in both of these cases, three things. 1st The proffered worship was instantly rejected. 2d. They to whom it was offered revealed their own character. And 3d. They pointed out God, as the only object of worship
Now in cases where worship was offered to the saviour, we find none of these particulars-Thus in Matthew, And as they went to tell his disciples, behold Jesus met them saying: All hail, and they came and held him by the feet and worshipped him. How did he receive it? As his due, for he rebuked them not, but said: "Be not afraid." When Thomas addressed him, in this strange language of adoration. "My God, my God." Jesus rebuked him not. What did I say? He did rebuke him, but it was because he had not sooner believed in him. "Thomas because thou hast seen me, and hast believed, blessed are they that have not seen me yet have believed." Jesus, then received, divine worship without expressing the least disapprobation. Nay more, in commanding his disciples to baptise in his name, he enjoined this worship.-He must then either have been entitled to it, or he must have been a wicked man-but he was not a wicked man, for we are expressly told, that he was holy and without sin.-Then he must have been entitled to it, and if entitled to it, he must have been God-for it is written-"Thou shalt worship the Lord thy God, and him only shalt thou serve."-But the remarks already made, prove that he received divine worship before his ascension, and how was it afterwards. In the epistles, this ascription of praise is frequently given to Christ, "Unto whom, be glory and dominion for ever, Amen." Nothing surely can be more completely in the strain of divine worship-and we know that the spirits of the just, and the very angels of heaven, are represented before his throne, as joining in the sublimest acts of worship, saying "Worthy is the lamb, that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory and blessing." It is worthy of remark, then when John fell at the feet of the angel, the angel said "I am thy fellow servant" but when John fell at the feet of Jesus, Jesus said "I am the first and the last-I am he that liveth and was dead, and behold I am alive for evermore, and have the keys of hell, and of death." The case then is clear, the Saviour before and after his ascension received and encouraged divine worship. I repeat it then, he must be an impious creature, or a divine being. None say he was an impious creature, therefore we conclude he was divine. We have now shown from scripture testimony, that Jesus Christ has a human nature and also a divine. The scriptures also shew that these natures are in union, for they tell us-That God was manifest in the flesh. That he, who thought it no robbery to be equal with God, took upon him the form of a servant-and in our text "That the word was made flesh," &c. These passages are certainly expressive of this union, and will appear strikingly so, if viewed in connection with certain correspondent facts. In the facts, to which I allude, circumstances of humanity and circumstances of grandeur are strangely blended, and cannot be well accounted for, except on the supposition that the divine and human natures, are united in the person of Christ. Thus, in Bethlehem, Mary brings forth her first born, and lays him in a manger.-This is indicative of poverty-but mark the other circumstances of his Advent A star appears to the wise men of the East-goes before them to
Bethlehem, and hovers over the place, where the young child is laid -An angel too, descends, and announces his birth to certain shepherds, who were keeping watch, over their flocks by night. This is not all-the sweet melodious songs of angels, fill the air, for a multitude of the heavenly host, sung glory to God, in the highest, and on earth peace, good will towards men. What a strange assemblage of circumstances is here! A child, laid in a Manger-Yet we see the hovering star-the adoring Magi-Whilst on high, we hear the notes of Angels, who sweetly sing his natal song.-In Bethany we see Jesus, at the grave of Lazarus-he wept-like a man-raised the dead-like a God! During a storm on the sea of Tiberias, he lay in the hinder part of the ship, and with his head upon his pillow, he slept-like a man-being called upon he arose and rebuked the winds and the sea-like a God. Approaching the barren fig-tree, he hungered-like a man-with a word withered the fig tree away-like a God.-After miraculously feeding the multitude, he went into a mountain apart to pray-like a man-at the 4th watch of the night he went unto his disciples, walking upon the water-like a God. On the cross he suffered-like a man-yet opened the gates of Paradise to the dying thief-like a God. At the ninth hour, he cried with a loud voice, and gave up the ghost-like a man-yet rent the veil of the temple, caused the earth to quake, the rocks to burst, and the graves to be opened -like a God. In the sepulchre he lay in his winding sheet, pale in death-like a man-on the third day, by his own immortal energies, he burst the bars of death, and rose triumphant-like a God. After his resurrection in the midst of his eleven disciples, he took a piece of broiled fish, and of an honey comb, and did eat before themlike a man-after that he led them out as far as Bethany, and he lifted up his hands and blessed them, and as he blessed them he ascended in majesty and glory far above all heavens-like a God. These things are truly remarkable; some bespeak the human and others the divine nature, and all are sweetly blended in the person of Christ. Surely then Jesus Christ is very God and very man, is possessed of two natures, the human and divine, in mysterious, yet all-harmonious union This union is mysterious-we grant it freely, is & not the union of soul and body likewise mysterious? The soul is spirit, the body matter, the one is mortal, the other immortal; and yet they unite and constitute one individual. This is mysterious, grant it freely, but it matters not, having evidence of the fact, we are satisfied.-Precisely so with the doctrine before us. We prove, 1st, that Jesus Christ has a human nature, 2d, that he has a divine nature, and 3d, that these natures are so unit d as to constitute one person. Is this mysterious? It matters not, having evidence of the fact, our belief is firm. It is mysterious? We never denied it, nor did Paul. "Without controversy great is the mystery of godliness" &c. We shall now make three uses of this doctrine. 1st use, To explain certain passages of scripture which seem to be at variance with each other. In one place our Saviour says "my father is greater than I." In another “I and my father are one." In one place it is written