that very faith would prove an aggravation of their misery.

Truth in things of religion is not a matter of indifference. Every virtuous mind must be desirous to know it. But no speculative belief, without practice, is saving, or will give a man real worth and excellence. The knowledge that puffeth up, is vain and insignificant. To knowledge there should be added humility: gratitude to God, who has afforded us means and opportunities of knowledge: a modest sense of our remaining ignorance and imperfection: a diffidence, and apprehensiveness, that though we see some things with great evidence, and are firmly persuaded of their truth, nevertheless many of our judgments of things may be false and erroneous.

We should likewise be cautious of judging others. Some who have less knowledge, may have more virtue. God alone knows the hearts of men, and all their circumstances: and is therefore the only judge what errors are criminal, and how far men fall short of improving the advantages afforded them, or act up to the light that has been given them,

Let us then inquire with care and impartiality. Let us profess the truth so far as we are acquainted with it, and candidly recommend it to others, with mildness, patience, and long-suffering: and in all things act sincerely according to the light we have; that none of us may fail of that full reward which God, the best of beings, offers to us, and invites us to contend for, and accept: and will through Jesus Christ certainly bestow upon all who diligently im prove the privileges which they have been favoured with in their state of trial.

DISCOURSE IV.

PHILIPP. ii. 5-9:

Let this mind be in you, which was also in Christ Jesus. And what follows.

I HAVE proposed to consider this text distinctly. In so doing I have represented the different opinions of Christians concerning the Deity and the person of Jesus Christ.

The opinion last represented, was that called Unitarian and Nazarean. I am now to apply that doctrine to this text, or interpret this text according to the sentiments of those who believe Jesus to be a man, with a human soul and human body: but a man with whom God was, in a most peculiar and extraordinary manner.

"Let this mind be in you, which was also in Christ Jesus; who being in the form of God."

They who are in the scheme which we are now explaining suppose, that here, in this world, Jesus was in the form of God. What the Apostle intends thereby is the wonderful knowledge which the Lord Jesus shewed, even of things at a distance, things past, and the thoughts and reasonings and surmises of men of all which we have in the gospels a most

beautiful and affecting history* :-when at his word and command the most infirm and diseased persons were immediately healed; when those who had the palsy, or the dropsy, or were lunatic, were healed of their diseases; when the blind received their sight, the lame walked, the deaf were made to hear, and the dumb to speak; when he took upon him some special appearance of authority, and to such as had the leprosy, and petitioned for a cure, he said, I will, Be thou clean;-when he fed and refreshed several thousands at once in desert places; when he directed Peter to cast a hook into the sea, assuring him of a supply for himself and of the tribute money for the temple; when he raised the dead, and walked on the sea, and with a word composed the winds and the waves; when he conveyed to his disciples, upon his sending them from him, spiritual gifts, so far as was requisite, at that season.

And

though that was not yet accomplished, it was plainly declared, by his Fore-runner, that this was he who should baptize men with the Holy Ghost, or bestow, on a sudden, in a plentiful measure, wisdom and understanding, and miraculous powers, upon his followers in general, according to their several stations.

This may be well meant by the form of God, These things explain the Apostle's expression in the text. And this wonderful power and knowledge

*Mopon in nostris libris non significat internum et occultum aliquid, sed id quod in occulos incurrit, qualis erat eximia in Christo potestas sanandi morbos omnes, ejiciendi dæmonas, excitandi mortuos, mutandi rerum naturas. Grot. ad Philipp. ii. 6.

seem to be what the same Apostle means, when he says, that Christ was rich, in 2 Cor. viii. 9; which place may be reckoned parallel with that which we are now considering. "For ye know the grace of our Lord Jesus Christ: that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich."

"Who, being in the form of God, thought it not robbery to be equal with God," that is, did not earnestly covet divine honour from men, or seek to be equal, or like to God: "but emptied himself, taking the form of a servant, being in the likeness of ordinary men." That is, very probably, the Apostle's design. There begins the account of Christ's condescending and self-denying conduct. Whatever* scheme men embrace concerning the Deity and the person of Christ, I think they must allow of this interpretation; either, that Jesus did not make a show of his divinity, but veiled it, and hid it; or, that he did not earnestly seek to be, or appear equal, or like to God.

By not earnestly coveting divine honour, or seeking to be equal, or like to God, St. Paul may refer to and intend many things in the course of our Lord's ministry, which are recorded in the gospels. Our Lord did not act as if he was independent. He declared, that he came from God, and that the Father had sent him. He professed to teach, and act, as he had received from the Father. When

See the Credibility of the Gospel History. Vol. III. pp. 398, 399, and Vol. IV. pp. 814, &c.

some would have persuaded him to assume kingly power and authority, not doubting but he was able to set up a government, to which all might be compelled to submit; he absolutely declined the proposal. He first defeated the measures which they had taken to bring him into their design; and afterwards he sharply reproved that worldly-mindedness by which they had been actuated.

For a like reason he enjoined silence upon some, on whom he had wrought great cures.

Mark x. 17, 18. "When he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do, that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? There is none good but one; that is God." The outward respect shewn by that person being so extraordinary, both as to action and expression, he could not accept it, without an intimation of the supreme respect due to God alone.

John v. 30. "I can of mine ownself do nothing. As I hear, I judge. And my judgment is just, because I seek not mine own will, but the will of the Father which hath sent me."

John x. 30-38. Our Lord having in some strong expressions represented the high authority given to him, the "Jews took up stones to stone him. And said, For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God." Whereupon our Lord mo destly answers, agreeably to what he had before said, that the near relation to God, spoken of by