certainly most true-in substance one; in distinction three. Just.so with regard to the unity of the Godhead. Although I would not say, that the Father is the Son, nor the Son the Holy Ghost, yet I will say, what I have. a right to say, and what is certainly a great Bible truth-in essence one; in distinction three. Do I introduce this illustration to explain the mode of the divine subsistence? Certainly not. I cannot explain the mode of my own existence, how then can I explain that of my Maker, who is an infinite Spirit? I introduce the illustration, simply to show that there is no occasion for stumbling here, particularly when we remember that it is written, "Canst thou by searching find out God? Canst thou find out the Almighty to perfection? It is high as heaven, what canst thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth-it is broader than the

sea.

* According to philosophers, and, what is incomparably better, according to the apostle Paul, man himself, who is said to have been made after the similitude of God-yes, man himself consists of three distinctions: body, soul, and spirit. 1 Thess. v. 23. By the body, we understand the material frame; by the soul, the animal life, which we have in common with the brutes that perish; and by the spirit, (usually called the soul,) the immortal principle. Now here, we perceive, even in ourselves, according to this statement, a threefold existence, not only in union, but in unity. Why then should we stumble at the doctrine of the Trinity as

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But to resume the argument touching the Supreme divinity of Christ: take the second affirmation in our text-"Thought it not robbery to be equal with God." Now, as a good writer observes, if Jesus Christ thought it not robbery to be equal with God, it was no robbery; and if no robbery, he was equal; and if equal, he must be God. But some one may say, "if Jesus Christ be, strictly speaking, a divine person, how can he, being divine, being God, be said to be equal with God? Will not this, then, imply that there are two Gods, equal, separate and independent?" I answer, that in a matter so far removed beyond all comparison, and all-similitude, illustrations are rarely proper. I will however introduce one, simply. to show that the thing is by no means incredible. Water, in a vessel, may subsist under two forms; as a fluid, and as a solid;

revealed in the sacred volume? The truth is, in our catechisms, creeds, and confessions, the doctrine of the Trinity is presented, if I may so speak, in a skeleton form, and therefore presented to great disadvantage, for no skeleton has any charms; but in the sacred volume, it is presented in, living beauty, each person in the adorable Godhead being there presented, as sustaining some peculiar office in the economy of redemption. For example: The Father is represented as planning the glorious scheme of man's redemption; the Son as executing that scheme, and the Holy Ghost, as applying to all believers the benefits of that planned and purchased redemption, and thus exhibiting the Godhead to a ruined world, in glorious, yet distinct manifestations.

or as water and ice. They may be compared with each other, and one may be said to be equal with the other; but if you do not like our interpretation, here is the passage, and what will you do with it?*-"Thought it not robbery to be equal with God." If Jesus Christ possess not a nature, strictly speaking, divine, he must of course be a mére creature-a finite being! My brethren, you may compare a grain. of sand with the whole earth; a drop of water, with the mighty ocean; and even a ray of light with yonder stupendous orb of day; but, verily, you may not compare a creature with the uncreated God; nor that which is finite, with that which is infinite. In no sense whatever, can there be an equality-with no propriety' whatever, can there be even a comparison. The case then is clear, JESUS CHRIST IS GOD: that is, possesses in himself, really and, substantially, all the perfections of God, the Father's Person. We have also shown that Jesus Christ possesses also a human nature. Our great doctrine then is established, that Jesus Christ, as Mediator, possesses two natures, the divine and human, in mysterious, yet all-harmonious

union.

Ah! this mysterious union! Some

*I am aware that those who reject our doctrine, give another rendering to this passage, and indeed to every passage which we have quoted, or shall yet quote, numerous as they are. Strange that so many passages should have been wrongly translated!

stumble at the mystery of the incarnation; and is not the union of soul and body in man a mystery? and yet who stumbles at this? Hav ing evidence of the fact, we believe the one; why not, having evidence of the fact, believe the other also? But was the apostle Paul aware of the mystery? He was. Did he stumble at it? I give you his own words, you can judge as well as I. "Without controversy," says he, "great is the mystery of godliness, God was manifest in the flesh." 1 Tim. 3. 6. Observe: he admits it to be a mystery-he goes farther: he admits it to be a great mystery; moreover, he would have us to understand, that there is no use to have any controversy, upon this point. The mystery of the incarnation is not denied. "Without controversy, great is the mystery of godliness. God was manifest in the flesh." Now if the apostle did not stumble at the mystery of the human and divine nature in the person of Christ, neither do Inay, more, he gloried in it; Rom. ix. 5; and therefore so will I.. And, indeed, well may we all; for, as I shall now show you, if it be a mystery, it is a blessed mystery-full of sweetness as well as full of wonder; for, observe,

1. How essential the twofold nature of Christ is to the various parts of his mediatorial work. For example: he must have a human nature to obey the law which man had violated, and thus to magnify the law and

make it honourable; but it is equally necessary, in this matter, that he should have a divine nature also, to give merit to his obedience. Suppose that Jesus Christ were a mere man, what could his obedience avail? He would have to say, as we do, I am an unprofitable servant; I have done no more than was my duty; but, according to the Scriptures, by his obedience shall many be made righteous. So he must have a human nature to obey the law, and the divine nature to stamp value upon that obedience. Again: he must have a human nature to suffer, and the divine nature to give efficacy to those sufferings. Yes, according to the Scriptures, the Mediator must suffer, as it is written, "He must suffer many things of the elders, and chief priests, and scribés, and be killed, and the third day rise again." Matt. xvi. 21. And again: "It behoved Christ to suffer." Luke xxiv. 46. And again: "Ought not Christ to have suffered these things?" Luke xxiv. 26. Nay more, it is written, "Without the shedding of blood there is no remission." Heb. ix. 22. In order to make an atonement then, Christ must become a substitutionary sacrifice-must suffer; but the divine nature cannot suffer, cannot be wounded for our transgressions, nor bruised for our iniquities; hence, Christ must have a human nature, to suffer; but here again it is equally necessary that he should have a divine