Guide for Young Disciples1
18. The views that the Scriptures provide of God — should lead you to bind that volume to your heart. How different is the God of the Bible, from that motley train of polluted idols which heathenism has produced! They are weak and feeble, vile and sinful gods. How different too is Jehovah from the idol which infidels, who admit any god, describe as god! A god who sees the wicked conduct of men with unconcern; a god divested of holiness and justice, and his brightest attributes. Who, except men inspired by God, could represent Him as He is described in the Scriptures? From what source — but Heaven, should Moses and the prophets, and the uneducated men of Galilee, obtain those views of the divine majesty and glory which we have now contemplated? What but inspiration could teach them what the philosophers of all nations, and of all ages, never discovered? And what else could teach them so well — that all the philosophers of the world, with all their vaunted wisdom, are mere idiots in divine knowledge — if compared with a poor child instructed from the sacred writings in Sunday School?
Chapter 2.
On the Nature and Love of the Lord Jesus Christ; and on Love to Him.
Inquiries on this subject are not speculative. Correct views upon it affect the heart, and the life. "If Jesus Christ is God, then we perceive how vast was His love, how great are our obligations to him, for taking human nature to save a lost world! How inestimable is that Heaven to which He would raise us! How deep the depravity, guilt, and misery, from which the Son of God could rescue us, only by taking human nature and dying for sin! But if we could look on Jesus Christ as merely a man — we would see no more in the love of Jesus Christ than in the love of Paul; and should discern nothing in what He did, that could peculiarly display . . .
the depth of our sinfulness,
the worth of the soul,
the love of God, or
the value of Heaven!"
Thus this momentous question affects all the branches of religion and religious truth.
Inquiry on this subject is more important in the present than in some past ages. Open infidelity has received a check. Its atrocities in France brought it into disgrace. It therefore in many cases adopts the deceptive and more imposing form of Unitarianism. It sets aside . . .
the infinite evil of vice,
the righteous strictness of the divine law,
and the lost and undone condition of man.
It removes, or tries to remove, the fear of future punishment. It tells its disciples that there is no such being as Satan, and no such place as Hell; or if there be, it is but a purgatory, and when purified by fire, they will rise to Heaven. Thus taught, they need not be very solicitous about eternity, nor much concerned about strict morality; for profligate and moral, the pious and the atheist — will find all well at last. They may join in scenes of dissipation; frequent the theater, the ball, and the debauched playhouse; love the world and the things of the world; reject a great part of the divine Word; treat Paul as an inconclusive reasoner, and Jesus as a peaceable man. What is this system, but infidelity under another name?
Perhaps these remarks may be thought uncandid and severe. Let the writer therefore be permitted to add, that to Unitarians, as men, and fellow-citizens, he feels no dislike, but cordial benevolence. Nor are the above remarks designed to attack them, as if all put on Unitarianism as a mask to cover infidelity. Some no doubt do, but many adopt it through the pride of reason, or the blindness of the mind, and alas, some (in themselves amiable characters) through the influence of education. It is the system that this writer attacks; for he cannot see that it is any part of real candor to describe black as white, or white as black, or to represent the difference as small between them. The two systems of evangelical and modern Unitarian faith — are removed as far asunder as the east and the west. If the former is Christianity, the latter is disguised, though, in many instances, not designed, infidelity. This system attacks, with peculiar violence, the divinity and atonement of Jesus. While therefore in many ways Unitarianism endeavors to beguile the young and unsuspecting, it is important for them to be able to give a reason of their professed belief in the deity of Jesus, and of the hope which rests upon him, as God over all.
Let them consider that humility of mind is an indispensable requisite for a satisfactory investigation of divine truth. If you wish to be taught of God — then you must submit the powers of boasted reason to him. You are to employ those powers to judge of the evidences which prove Christianity a religion from Heaven; but when that conviction is obtained, it then becomes your duty to believe whatever God declares, however incomprehensible. And this is why: for this obvious principle, that He is acquainted with the truths revealed in His word, infinitely better than His creatures can be. To see men trying the doctrines of revelation, by what they are pleased to term the dictates of reason, and then rejecting divine truths because unable to comprehend them by their insect powers, may remind us of the poet’s words:
"The moles and bats in full assembly find,
On special search, the keen-ey’d eagle blind."
God leaves the proud to wander in their own delusions, and to perish in the folly of their boasted wisdom. He knows the thoughts of the wise, that they are futile. If you would know His will — then you must inquire for truth with child-like simplicity; and must long for the pure spiritual milk, that by it you may grow up to salvation. Jesus praised God that He had hidden these things from the wise and understanding — and revealed them to little children.
If to become one of these babes, in child-like teachableness and simplicity, is too humbling for you — then you are no scholar in the school of Christ. Go then, and "Indian-like," adore your idol, reason. Go, join the upstart ranks of the wise, and compliment each other on your wisdom, and on your superiority to the credulous crowd, who are so simple as to suppose that God knows His own nature better than they. Go spread your philosophic cobwebs; like other cobwebs, they will last their hour; but remember the rough hand of death will sweep you and them to destruction together; and Heaven will pour down eternal blessings on the babe in Christ, whom you despise — when despite all your imagined worth and wisdom, it has no blessing left for you.
It is acknowledged that this is a subject replete with mystery. The Scriptures plainly declare that there is but one God. On their authority, this is to be believed. The Scriptures, as plainly as they assert that the Father is God over all, assert that Jesus Christ is God, and represent the Holy Spirit as God. How the Father, Son and Holy Spirit, are in some respects distinct, and yet but one God, it is not for man to explain. But this forms no objection to its truth. What is there which is not mysterious to man? Let some philosopher, who denies the divinity of Jesus, because he cannot comprehend how the Father and the Son can be but one God, tell us of some object in nature which is not mysterious, before he rejects the Scriptures for describing a mysterious God. A blade of grass contains mysteries that no philosopher can unravel. Should the nature of the Creator of the universe be less mysterious than that of a blade of grass? Look at yourself — you are a world of mysteries. What is your body? You cannot answer. What is your spirit? You are still more unable to reply, and can no more comprehend your own spirit, than you can the God of Heaven. How does spirit act on matter? How do your limbs move at the direction of your mind? Still you can give no satisfactory statement. You are engulfed in mystery. Does your nature consist of a body and a spirit merely, or do a body, an animal soul, and an immortal spirit, unite you? Even this you cannot answer, nor tell whether you yourself are compounded of two, or of three distinct parts or principles. Let man then comprehend and explain his own nature — before he endeavors to unfold that of the infinite God! Then it will be soon enough to listen to the Unitarian’s arguments against the divinity of Jesus, because it is a subject fraught with mystery. An eloquent passage from Skelton, a writer comparatively little known, shall conclude this long note. "As to the doctrine of the Trinity, it is even more amazing than that of the Incarnation. Yet, as prodigious and amazing as it is, such is the incomprehensible nature of God, that I believe it will be extremely difficult to prove from thence, that it cannot possibly be true. The point seems to be above the reach of reason, and too wide for the grasp of human understanding. However, I have often observed, in thinking of the eternity and immensity of God; of His existing from eternity, to the production of the first creature, without a world to govern, or a single being to manifest his goodness to; of the motives that determined Him to call his creatures into being; why they operated when they did, and not before; of His raising up intelligent beings, whose wickedness and misery He foresaw; of the state in which His relative attributes, justice, bounty, and mercy, remained through an immense space of duration, before He had produced any creatures, towards which to exercise them. In thinking, I say, of these unfathomable matters, and of His raising so many myriads of spirits, and such prodigious masses of matter, out of nothing; I am lost, and astonished, as much as in the contemplation of the Trinity.
There is but a small distance in the scale of being, between a mite and me; although that which is food to me — is a world to him; we eat, notwithstanding, on the same cheese, breathe the same air, and are generated much in the same manner; yet how incomprehensible must my nature and actions be to him; He can take but a small part of me with his eye at once; and it would be the work of his life to make the tour of my arm; I can eat up his world, as immense as it seems to him, at a few meals. He, poor creature, cannot tell but there may be a thousand distinct beings, or persons, such as mites can conceive in so great a being. By this comparison, I find myself vastly capacious and comprehensive; and begin to swell still bigger with pride and high thoughts; but the moment I lift up my mind to God, between Whom and me there is an infinite distance — then I myself become a mite, or something infinitely less; I shrink almost into nothing, I can follow Him but one or two steps in His lowest and plainest works, until all becomes mystery and matter of amazement to me! How, then, shall I comprehend He Himself? How shall I understand His nature — or account for His actions? In these, He plans for a boundless scheme of things, whereas I can see but an inch before me. In that He contains what is infinitely more inconceivable, than all the wonders of His creation put together — and I am plunged in astonishment and blindness, when I attempt to stretch my wretched inch of line along the immensity of His nature. Were my body so large, that I could sweep all the fixed stars, visible from this world in a clear night, and grasp them in the hollow of my hand; and were my soul capacious in proportion to so vast a body; I would, notwithstanding, be infinitely too narrow-minded to conceive His wisdom, when He forms a fly; and how then should I think of conceiving of He Himself? No; this is the highest of all impossibilities. His very lowest work checks and represses my vain contemplations; and holds them down at an infinite distance from Him. When we think of God in this light, we can easily conceive it possible, that there are a Trinity of persons in His nature." The Father is represented as addressing Christ as God. Of the Son he says, "Your throne, O God, is forever and ever." (Hebrews 1:8.) While the Father pronounces Him God, God possessed of an everlasting dominion — shall we hesitate to acknowledge Him divine?
Christ is called the true God. We are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. (1 John 5:20.) That the Person here called the true God is Jesus Christ, is evident not merely from the natural import of the passage, but from 1 John 1:2, where Christ is called the eternal life, which was with the Father and was made manifest to us.
Christ is called the great God, and the mighty God. Waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ. (Titus 2:13.) It is Christ, and not the Father Who will appear as the Judge of the world; consequently as the appearing of Christ is that of the great God and our Savior, Jesus Christ is here declared to be the great God. For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. (Isaiah 9:6.) These are titles which no mere mortal could sustain. Yet if Jesus were merely a man, there is no more reason for applying them to Him, than to Moses or Elijah.
Christ is called the LORD or Jehovah. This is God’s incommunicable name. He says, I am the LORD; that is my name; my glory I give to no other. (Isaiah 43:8.) This name, the peculiar title of the eternal God, is freely applied to Christ. And this is the name by which he will be called: ’The LORD is our righteousness.’ (Jeremiah 23:6.) A voice cries: "In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God." (Isaiah 40:3.) In each of the four gospels, it is asserted that the person here spoken of, as a voice crying in the wilderness, was John the Baptist. (John 1:23; Matthew 3:3; Mark 1:2; Luke 3:4.) Since John came as a messenger, to prepare the way for Jesus Christ — He, in this celebrated prophecy, is called Jehovah. This view of the passage is further confirmed by the language of the angel Gabriel to Zacharias. And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah. (Luke 1:16-17.) That Jesus is called Jehovah (LORD) is further evident from observing that the glory of the Lord (Jehovah,) which Isaiah saw, was the glory of Christ. In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: "Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory!" (Isaiah 6:3.) John refers to Isaiah 6:9-10, and then, speaking of Christ adds, Isaiah said these things because he saw His glory and spoke of Him. It was the glory of the Lord Almighty, and of no other person, which the prophet saw; and yet John says that he then saw the glory of Christ, and spoke of Him. Consequently Christ is the Lord (Jehovah) Almighty.
Thus in the plain, unperverted language of Scripture, Jesus Christ is represented as God, as the true God, the great God, the mighty God, Jehovah, as God over all blessed forever, and even as addressed as God by the Father. If, as the Unitarians assert, Christ were no more than man — then how dark, confused, and unintelligible would that holy volume appear! Instead of being a sure guide — none would be more uncertain. If Christ were but a man, to worship Him would be idolatry, yet millions of the best and wisest of mankind have been led to worship Him, by that very book, which says, keep yourselves from idols. (1 John 5:21.) If Jesus Christ is not God, the sacred writers have deceived millions who wished to know the divine will; have led them to pay divine honors to a man, or an angel; and thus have drawn them into the enormous and ruinous crime of idolatry. Can you believe a system true, which evidently leads to this conclusion?
He is eternal. Of Himself he says, "I am the first and the last:" "The words of the first and the last, who died and came to life." (Revelation 2:8.) These words contain the strongest assertion that eternity past and to come belongs to Himself. If He is the first — then none can have been before Him; if He is the last — then none can be after him. Were He the eldest and the greatest of created beings — He would not be the first, for God would have been before Him.
If it were possible to render these passages more decisive, it might be done by comparing them with some others, which speak of Jehovah. Thus says the LORD, I am the first and I am the last; besides me there is no god. (Isaiah 44:6.) I am the first, and I am the last. My hand laid the foundation of the earth. (Isaiah 48:12.) That existence from eternity to eternity which Jehovah claims to Himself in these passages — Jesus claims in the former.
We may next observe, that that holy book which, in terms so plain, declares God to be author of the whole universe — in terms as plain ascribes that work to Jesus Christ. In the beginning was the Word, and the Word was with God, and the Word was God; all things were made through him, and without him was not anything made that was made. (John 1:1, John 1:3.) Criticism has labored hard to wrest this passage from its obvious meaning, but after all it stands a steadfast witness to the fact, that Christ is the Creator of all things. As strong as it appears in our translation, it is still stronger in the original, "Without him was not a single thing made, that was made." For by him all things were created, in Heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things were created through him and for him. And he is before all things, and in him all things hold together. (Colossians 1:16-17.) The language in this passage is peculiarly powerful. The leading idea, that all things owe their existence to Christ, is repeated twice over — by him all things were created — all things were created through him. It is also asserted that He existed before them all; and that His power keeps them all in being — in him all things hold together.
It may properly be observed, that the language used here is altogether opposed to the idea of Jesus Christ’s having acted as the Almighty’s agent in producing the world; "He is before all things — Without him was not one single thing made." Can He be a creature, Who existed before all creatures? Can He have been made, without Whom was not one single thing made? The next testimony that shall be cited, is rendered remarkable by the circumstance of the very same words, which in the Old Testament ascribe creation to God — being used in the New Testament to attribute that work to Christ. You, Lord, laid the foundation of the earth in the beginning, and the heavens are the work of your hands; they will perish, but you remain; they will all wear out like a garment, like a robe you will roll them up, like a garment they will be changed. But you are the same, and your years will have no end. (Hebrews 1:10-12.) The unavoidable conclusion is, that Jesus Christ is God over all. These statements respecting creation, if Christ were a created being, would be perfectly contradictory — but explained by His own words, I and the Father are one, they are perfectly true and consistent.
OMNISCIENCE GOD:
You, you alone know the hearts of all the children of mankind. (1 Kings 8:39.) The heart, who can understand it? I the LORD search the heart. (Jeremiah 17:10.) The LORD is a God of knowledge, and by him are actions weighed. (1 Samuel 2:3.) The LORD searches all hearts and understand every plan and thought. (1 Chronicles 8:9.) CHRIST:
I am HE who searches mind and heart. (Revelation 2:23.) I know your works. (Revelation 2:2.) Jesus, knowing the reasoning of their hearts. (Luke 9:47; Luke 6:8; Luke 5:22; Matthew 9:4.) The first two passages of the first column with the first passage of the second column are peculiar. In one of them it is declared that God alone knows the heart. In the other not merely that Christ searches the heart, but is He (the Divine Being) who searches the heart.
OMNIPRESENCE
GOD:
Yet he is actually not far from each one of us, for "In him we live and move and have our being." (Acts 17:27.) CHRIST:
Where two or three are gathered in my name, there am I among them. (Matthew 18:20.) Behold, I am with you always, to the end of the age. (Matthew 28:20.)
IMMUTABILITY GOD:
I the LORD do not change. (Malachi 3:6.) CHRIST:
Jesus Christ is the same yesterday and today and forever. (Hebrews 13:8.) PRESERVATION OF THE UNIVERSE GOD:
You watcher of mankind; Man and beast you save, O LORD. (Job 7:20; Psalms 36:6; Psalms 145:20.) CHRIST:
In Him (Christ) all things hold together. (Colossians 1:17.) THE END FOR WHICH ALL THINGS WERE CREATED GOD:
The Lord has made all things for himself. (Proverbs 16:4.) CHRIST:
All things were created by him, and for him. (Colossians 1:16.) THE GOVERNMENT OF THE UNIVERSE GOD:
God is the King of all the earth. (Psalms 47:7.) The LORD is king forever and ever. (Psalms 10:16.) The blessed and only Sovereign, the King of kings and Lord of lords. (1 Timothy 6:15.) CHRIST:
He is Lord of all. (Acts 10:36.) On his robe he has a name written, King of kings and Lord of lords. (Revelation 19:13-16.) The Lamb; He is Lord of lords and King of kings. (Revelation 17:14.)
DIVINE WORSHIP GOD:
You shall worship the Lord your God and him only shall you serve. (Matthew 4:10.) You shall worship no other god, for the LORD, whose name is Jealous, is a jealous God. (Exodus 34:14.) Father, into your hands I commit my spirit. (Luke 23:46.) CHRIST:
Let all God’s angels worship him. (Hebrews 1:6.) That all may honor the Son, just as they honor the Father. (John 5:23.) Lord Jesus, receive my spirit. (Acts 7:59.)
Stephen worshiped the Lord Jesus in his dying moments. (Acts 7:59-60.) Paul worshiped him. (2 Corinthians 12:8-9.) Christians are described as his worshipers. (1 Corinthians 1:2.) Saints and angels in Heaven worship him. (Revelation 5:8-13.) This worship is similar to that which they pay to God himself. (Revelation 7:9-10; Revelation 4:10-11.)
6. Now, as if placed in the presence of God, let me call upon you to give a faithful verdict on this great question — Is Jesus Christ God over all — or is he merely man? or at most an exalted creature? Can a man or an angel bear the exalted titles of God: God with us; God over all; the true God; the great God; the mighty God; Jehovah? Can a man or an angel be the Alpha and Omega, the first and the last; the Creator of all things both visible and invisible? Can such a being be the Searcher of hearts; present in all places at the same moment, wherever two or three are gathered in his name? and this to the end of the world? Can a man or an angel be the same yesterday, today, and forever? the Preserver and Sovereign of the universe? and the end for which all things were created? Could it be said of a man or an angel, that all should honor him, as they honor the infinite God? that even all the angels of Heaven should worship him? To adopt the words of an able writer: "Can a creature be the brightness of the Father’s glory, and the express Image of his person; the Light of the world, the Propitiation for sin, the Savior of mankind, or the Object of religious worship? Can any religious man, on a death-bed, say, ’Gabriel, receive my spirit?’ or, ’Lay not the sin of my murderers to their charge?’ Can the angel Gabriel give life, raise the dead, or bestow immortal life? Can he judge the world, reward the righteous and the wicked, or be the glory, light, and temple of Heaven? What would be the impression, were a minister of the gospel to say, ’I baptize you in the name of the Father, and of Gabriel, and of the Holy Spirit!’ or, ’The grace of Gabriel, the love of God the Father, and the communion of the Holy Spirit, be with you all. Amen’? Would not these things shock the minds of a Christian assembly beyond measure — as the most tangible blasphemy? Was there ever a minister, even an Arian, or a Socinian, who could bring himself thus to speak in such an assembly? Would not this be, not merely comparing, or likening, one of the angels to Jehovah, but placing him on the same level? Yet these things are said of Christ!
"Why are they said of Christ, if His nature is only like that of Gabriel? Why are they seemingly said? Was it not perfectly easy for the Omniscient God to have said, if He chose to say it, that Christ was a mere man, or a mere creature? And could not he have said this in a way that would not have been misunderstood even by the plainest man? Did He not understand language sufficiently? Has it not been said in such a manner, as to be intelligible to all men — by Arius, Socinius, Zuicker, Price, Priestley, Belsham, and many others? Was not Jehovah more interested to say it, if it is true, than they were? and so to say it, as to be easily, generally, and certainly understood? Was He not more able? Did He not foresee all the doubts, difficulties, errors, misconstructions, and consequent sins and idolatries, if they have indeed been misconstructions and idolatries, arising from unhappy language used in the Scriptures? Have not the prophets, who spoke as they were moved by the Holy Spirit; have not the apostles, who spoke the things freely given to them of God, not in the words which man’s wisdom taught, but which the Holy Spirit taught — expressed the mind of God on this subject, and every other, in the very manner chosen by God himself? Has not His infinite faithfulness and mercy, then, sufficiently guarded every honest mind against this erroneous sin?
"But if Christ is not the true God, then the great body of Christians have, in every age of the church, wholly misunderstood the Scriptures concerning this most important doctrine — and infinitely mistaken, the real character of their Savior.
"Of course the Scriptures have been written, so that the natural interpretation of them is a source of total and dreadful error; even of that which they themselves denounce in terms of the highest reprobation: namely, idolatry. For the interpretation, which has been given the Scriptures by the great body of Christians, in every age and country, in which they have existed, is beyond a controversy the natural interpretation. That men, who first make a philosophical system of religion, and then endeavor to reconcile the Scriptures to it, should understand them falsely — cannot be wondered at; but that the Scriptures should be falsely understood by the great body of mankind, who come to them only for their religion, and yet the way of holiness be still a highway, in which wayfaring men, though fools, shall not err — is a position which is yet to be explained." In your progress through the world, you may probably hear objections started to the all-important truth maintained in these pages. Bear in mind, however, that there is no truth against which cunning men cannot start puzzling objections. One plain assertion of God’s, should do more to confirm your belief — than a thousand perplexing cavils, to shake your confidence. Some bring forward objections against the being of God, others against the existence of matter; some will argue that you have no soul, others that you have no body. Perhaps the sophistry of their arguments may perplex you. Will you therefore believe them? Will you not rather scorn their imagined wisdom?
How wonderful was the union thus existing between God and man! How human nature was exalted, when Christ appeared as God manifest in the flesh! But the subject grows in wonder as we advance. Jesus, in his exalted state, though God — still is content to wear the glorified human nature. This subject is referred to by the apostle when referring to the Christian’s future glory: We await a Savior, the Lord Jesus Christ, who will transform our lowly body, to be like his glorious body, by the power that enables him even to subject all things to himself. The Lord himself also speaks of this subject: I am the first and the last, and the living one. I died, and behold I am alive forevermore. It is only as God that he could assert, I am the first and the last. And it is only as man that he could declare, I am he who lives and was dead. The subject is astonishing, above the reach of our powers, but not of our praise.
While we were yet sinners, Christ died for us. While we were enemies, we were reconciled to God by the death of his Son, who gave himself for our sins to deliver us from the present evil age. Christ redeemed us from the curse of the law, by becoming a curse for us. Jesus, who delivers us from the wrath to come. The Father has blessed us in Christ with every spiritual blessing in the heavenly places; he has blessed us with all spiritual blessings in the Beloved. We have redemption through his blood. We have been brought near by the blood of Christ. We are no longer strangers and aliens, but are fellow citizens with the saints and members of the household of God. Being justified by faith, we have peace with God through our Lord Jesus Christ; and rejoice in hope of the glory of God. Since we have now been justified by his blood — much more shall we be saved by him from the wrath of God. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father — to him be glory and dominion forever and ever. And they sang a new song, saying, "Worthy are you, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation. Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!" With what united heart and voice do the disciples of Jesus thus express their obligations to Him! The grateful acknowledgments of earth become the topic of Heaven; the song of praise begun by men below, is carried on by saints and angels in the realms above; and the Lamb who was slain is the boast and focus alike of earth and Heaven. Christians are described not as anticipating, but as actually possessing, blessings of inestimable value. And all this multitude of blessing flows from no superiority or virtue that they possess, nor from the mere mercy of their God — but all is enjoyed through the blessed Jesus. Are Christians reconciled to God? It is through His death. Do they have peace with God? He made it through the blood of His cross. Do they have redemption? It is through His blood. Are they delivered from this present evil world? He gave Himself for their deliverance. Have they received the atonement? It is through the Lord Jesus. Are their sins forgiven? He is their propitiation. Are they delivered from the curse of the law? He was made a curse for them. Are they saved from the wrath to come? He died and delivered them. Are they rich? It is through His poverty. Are they accepted by God? It is in the Beloved. Are they complete? It is in Him. Have they hope? Jesus Christ is their hope. Are they made divinely righteous? He was made a sin-offering to render them so. Are they made near to God? It is by the blood of Christ. Do they have every spiritual blessing? They have them in Him. His atoning blood has done so much for them, as to justify the expression of a pious minister, "We are floating to Heaven in the blood of the Deity!"
They saw him who is the brightness of His Father’s glory, and the express image of His Person. They worshiped Him as the King of kings, and the Lord of lords. He had created the heavens and the earth, and upheld them in being for four thousand years. He had peopled earth with myriads of immortal beings, and He had filled Heaven with ranks of glorified angels. Seraphim and cherubim, thrones and dominions, principalities and powers — owed to him their being, their dignity, and happiness. He had kindled up the seraph’s fire, and arrayed every angel with immortal youth, and beauty, and glory. In Heaven, these immortal multitudes enjoyed happiness beneath His smile. Below, all things are supported by His hand, and governed by His power. All was harmony above, and all, excepting man, was order and subjection below. Thus He reigned, blessed — and blessing. Heaven His throne, the universe His kingdom. At length, a time of inexpressible wonder and astonishment arrived. From the heights of eternal glory, He descends. The infinite enjoyments of Heaven He leaves; forsakes the bosom of the Father; leaves the regions of eternal day; and, in a way surpassing all thought and investigation, this divine Person unites Himself to human nature; so unites Himself as to become literally man; so unites Himself as, though rich, to become poor. And though he was in the form of God, did not count equality with God as a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Thus in one wondrous person, God and man are united. When He had thus taken human nature, this divine Person spends more than thirty tedious years below. He is wearied with labor. The sun scorches Him by day; and the cold chills Him by night. Friends forsake Him, and enemies murder Him. He stoops to all. What a succession of wonders! What unequaled love! What condescension is here! And this was all done for creatures who are lower and more ignoble, compared with Him, than a moth compared with an archangel! For creatures, whose destruction could not have taken one ray from the sun of His glory, nor one drop from the ocean of His joy. Creatures, whose very world He could have destroyed by a word, as easily as a moth is crushed by a human hand; and could have banished them, and sin, and misery together — into everlasting nothingness and oblivion. But, with love unparalleled, He descends to this dark, polluted world; and lives and dies for deceived, guilty, and wretched man. O love divine! Where are your limits? Great God! Beyond the sight of mortals and of angels! The stupendous sun, the brilliant moon, the amazing stars, the extended skies; these have their bounds, but that love has none! It extends, "Beyond the flaming bounds of space and time." It reaches from, "The living throne, the sapphire blaze, Where angels tremble as they gaze," — to man’s humblest habitation.
Lift up your eyes and behold this vast world, the product of His power! See its continents and its oceans extending for thousands of miles; those continents may be measured — but not His love, who, though God, became man — for man to die. Sooner would those unfathomable oceans be fathomed — than the depths of His compassion. Lift up your eyes to the heavens! Survey the countless glories of the starry skies, all its "moving worlds of light!" Let your thoughts rove from star to star! How great is He who formed them all! How glorious He who has bid them shine with undiminished splendor through six thousand years! and to whom they are as obscure as a speck of flying dust! Yet He who hung out those brilliant fires — stooped from His amazing heights of bliss and majesty to take on mortal flesh, and appear a feeble infant, and a suffering man. Far sooner should you measure the stars immeasurable distances, and count their countless numbers — than calculate the vastness of His love, and the blessings it bestows. The sun is darkness, when compared with His superior glory who hung it in the heavens — and yet He humbled himself to the dark abodes of misery and death for guilty man! O! when you gaze upon the blue expanse, or when the solemn stillness of night banishes from your mind the thoughts of a vain, departing world; when you behold the midnight sky, and mark the thousands of its glowing fires — then think, that He who fixed them there once hung on Calvary for you — that you might shine a star, a sun, in Heaven, when all those stars shall shine no more. Think that He was once base and dishonored, stained with blood, and bruised with blows — that you might have a treasure greater than a thousand worlds united, and infinitely more lasting than the countless lights which illuminate the firmament. Amazing love! But vain is language, and vain is thought! It cannot grasp this love, nor by all the powers of imagination reach it, much less by words express it! And vain is time. Its ages, were they as numerous as the drops of winter rain — would not suffice to unfold all the wonders of this mysterious wonder! nor to declare the heights, and depths, and lengths, and breadths of this mysterious love! Were all the love of all the men that ever were, or shall be on the earth; and all the love of all the angels in Heaven, united in one heart — it would be a cold heart compared to that which was pierced with the soldier’s spear on the cross! Holy Jesus, your creatures can but dishonor Your love, when speaking of it. But come, engulf me in it! Come, overwhelm my sinking, rising soul, by the amazing view; at least so far overwhelm it, that I may speak, and think, and act, and live and love for you!