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“ way, not by removing guilt, which is done by “ sufferings, but by supplying the want of an un “ mished righteousness, which both the perfect jus “ of God and the condition of obtaining eternal life “quire from us; as our Catechism rightly teache “ the answer to the thirty-sixth Question."* I do dissemble, that the accurate Gomar distinctly ascr the removal of the guilt of original sin to our Lo sufferings. Yet to cover sin, which Gomar, after Catechism, refers to the original righteousness of Chi is to forgive it. To forgive, is to remove guilt. popular language, too, that which supplies the wan original righteousness, removes, at the same time, guilt of original sin. If we are truly willing, in fi with the celebrated Gomar, to speak correctly, we sl say, that the immaculate nativity of Christ did not t: place without an emptying of himself, in which suf ing is involved. Cloppenburg also contends for same opinion in the following words : “ We have sa

too, that this holiness of the human nature, wh “ was perfect from its conception, and exactly holy “cording to the divine law, interposes, by its me “ betwixt an offended and infinitely holy God, a “ sinful man, alienated from the life of God. For

appears that it is not without respect to this inher “ holiness of Christ's conception and birth, which “ the primary part, and the foundation, of his wh “ righteousness, that the Scripture pronounces the f

lowing propositions: that he is made of God to righteousness ;'n and that we have put on Christ SO that we are one in him, that is, one new man.”p And after exhibiting the words of the Catechism at the thirty-sixth Question, he adds the following remark :

Disput. xxvi. Sect. 16. He expresses the same sentime Disput. xxv. Sect. 22. m Ps. xxxii. 1.

ni Cor. i. 30. . Gal. iii. 27.

This answer is either not adapted to the Question, or “it speaks of the holiness of the conception and birth “ of Christ. The latter supposition is most conform« able to truth.”*

XLII. These sentiments in no degree preclude the necessity of the death of Christ in order to the expiation of sin, as well original as actual; which the Catechism elsewhere inculcates, and which we also devoutly maintain. We by no means intend, that this holy conception and nativity of Christ can suffice to cover the impurity of our nature, separately from the other parts of his obedience and righteousness. But we consider it as the first part of the entire righteousness of Christ; the efficacy of which, (if all the parts of the righteousness of Christ


be contrasted with the different parts of our misery,) ought to be referred immediately to our original sin, and to the supply of our want of original righteousness. XLIII. Without doubt, we should intermeddle

preposterously with these sacred mysteries of Christian philosophy, were we not by pious and holy meditations to turn them to our own benefit, and to the glory of God in Christ. And, in the first place, we hence learn in general the divinity of our holy religion, which alone shows us that Mediator between God and sinners, in whom the conscience oppressed with the weight of its iniquities, and exhausted by the vain pursuit of remedies in other quarters, may acquiesce with security and pleasure. What human or angelical sagacity could

* De Instaurat. Hom. laps. Disput. iii. sect. 20.
p Gal. iii. 28. comp. Ephes. iv. 24. Col. iii. 10.

have been able to discover things so hidden, so sublime, and so far surpassing the grasp of all creatures ;—that the eternal Son of God should be born in time and become man, that he might be in condition to fulfil the law which was given to men, and, as their Surety, to undergo the punishment due to the offences of men ;that he should even become one of mankind, that he might love and redeem them as his brethren and kinsmen ;-yet born of a virgin, who knew no man, that he might contract nothing of that filth of human depravity, which is communicated by ordinary generation to posterity! How adorable do the wisdom, the holiness, the truth, the goodness, and the philanthropy of God appear, in devising, admitting, providing, and perfecting this method of our recovery! How do these mysteries satisfy the soul, thirsting after salvation, yet justly despairing of relief from all that could be done by itself, or by any other amongst men or angels ! Here, here, at last, it perceives, what is to be found no where else in heaven or in earth, a way of reconciliation worthy of the perfections of the Deity, and safe for man. These, these are the tremendous mysteries of Christianity, which “ eye hath not seen, nor ear heard, and which “ have not entered into the heart of man;" which were “ kept secret since the world began, but now are made “ manifest, and by the Scriptures of the prophets, ac“ cording to the commandment of the everlasting God, “ made known to all nations for the obedience of faith.”[

XLiv. In the second place, we ought to be dissolved in this unbounded love of Christ towards us. Who doubts that the excellence of the human race, even when the comparison is most favourably made, must yield to

9 1 Cor. ii. 19.

* Rom. xvi. 25, 26.

the dignity of celestial spirits. But, behold, angels sinned, and man, in like manner, sinned. Yet God, whilst he leaves angels to suffer the punishment due to their transgression, and consigns them to eternal misery, has compassion upon men, and that he may show them his compassion, becomes a partaker of the same nature with them. For he took not on him the nature of angels, but the seed of Abraham. How great the height of love in this humiliation of Christ! The ill-advised inhabitants of Lystra of old, indulged in a tumultuous joy, when they beheld the miracles of Paul and Barnabas. “ The Gods," said they, “ are “ come down to us in the likeness of men.”. What they rashly presumed, we may truly affirm,—that God has made a visit to us from heaven in the form of a man, praising him in these words, “What is man that " thou art mindful of him, and the son of man, that

thou visitest him ?”+ Is it not the most incredible of all miracles, that the eternal Son of God, the Lord of glory, veiling the rays of his majesty, became a creature; -and among creatures, not one of the seraphim or cherubim, but a man (and how little is man to be accounted of!) and among men, not a king or a monarch, but “ a servant of rulers.” Truly he was pleased to converse familiarly with us, and to live in a condition which might obtain for us the name of brethren. “In “all things” he was "made like unto us, that he might “ be a merciful and faithful High-priest in things per“ taining to God, to make reconciliation for the sins “ of the people.” w “ For we have not an High-priest

Acts xiv. 11.
u Is. xlix. 7.
» Verse 17.

t Ps. viii. 4.
· Heb. ii. 11, 12.







1. Nothing can be imagined more elegant, instr tive, and impressive, than the emblems made use of sacred writ; and that which occurs in Zech. iii. 9. always appeared to me particularly beautiful. Saviour is there represented as a STONE laid by hand of God before Joshua the High-priest, to wh one Stone seven eyes are directed, and the engravi of which the Lord of hosts engraved, whilst by me of it he purposed to remove the iniquity of the earth one day. The Stone signifies Christ, who is “ “ rock of our salvation,”a and “ the corner-stone, “ whom the whole building of the church fitly frar

together, groweth unto an holy temple in the Lor He is called “ one Stone;" “ for other foundation

no man lay.”c God hath laid the Stone, nam “ God, who so loved the world that he gave his oi “ begotten Son."d He laid it, too, before Josh that he and the rest of the priests, and all the teach

* Deut: xxxi. 15. ci Cor. iii. 11.

Ephes. ii. 20, 21. d John iii. 16.

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