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whom it belongs from all kindred and companionship with the sinful tenantry of a ruined creation. The title of anointed Saviour, full, though it be of magnificent and colossal mercy, consisting of attributes and principles bearing the impress of a superhuman greatness : and, however stupendous and dazzling the truth, that Deity has interposed on behalf of the helpless, that the arm which compreses the universe around us should have stretched itself forth to raise from the dust rebels who have been their own wilful destroyers; still the Saviour of man must be one who could hold communion and fellowship with man; he must not be separated from him by the appalling attributes which mark a divine Creator. If there must be a celestial nature to afford the succour, there must also be a terrestrial nature to ensure the sympathy. Hence, I think it just to imagine, that when the Apostle sent to a beloved disciple this short compendium of Christian consolation, which he desired might be carefully borne in mind, he would not fail to interweave into such compendium a distinct reference to the complex nature of the Redeemer's person; and, not content himself with referring him to Jesus Christ, he would add some such description as this—“ of the seed of David,” in order to mark his real humanity. I am not arguing that we have reason to expect that wherever St. Paul makes mention of the Saviour, he would accumulate terms expressive of the fact, that, in the person of this Saviour, God and man were wonderfully classed; but I do argue that when he commends to the special memory of such a convert as Timothy, a succinct statement of gospel truth, we might reasonably anticipate an allusion to the fleshly clothing in which Deity veils itself, and look for words which would decidedly imply, if not directly assert, the mysterious things of the Redeemer's incarnation
I stay not to establish generally the proposition, which can scarcely be thought to stand in need of demonstration; but I turn to the particular truth of Christ's resurrection, and ask you, whether it be not essential to the right and profitable remembrance of this truth, that we should always couple it with the leading doctrine of our creed, even that of the union of the divine and human nature in the person of one mediator between God and man. It is foreign to my purpose to inquire, whether there be any Christian faith which does not, in one way or another, involve a reference to this prominent article. The crucifixion is nothing but a most perplexed and inexplicable mystery the instant we lose sight of Christ, first, as man, and therefore able to suffer; and, secondly, as God, and therefore able to atone. It holds good in the same degree of the resurrection, the one event giving to the other the sanction of divine acceptance, and Christ, bursting the bondage of the grave, proving most rigidly to men and angels, that Christ, expiring on the cross, had availed to the full redemp
tion of the countless myriads for whom he died. Yet, connected 'as are the events, it is undeniable that with the majority of Christians, the resurrection, as compared with the crucifixion, might almost be termed a forgotten thing; so that if our acts were constructed according to the tenor of popular theology, we might mark numerous Good Fridays in the year, and only one Easter Sunday; ground being thus afforded for the necessity, which there was not to Timothy, of being literally reminded that Jesus Christ had been raised from the dead. But the resurrection has set the seal of Deity on the crucifixion. It proclaims with a voice as audible and piercing as though the words had been uttered by angelic messengers passing through the length and breadth of the earth, that every debt had been boldly met and discharged, and that every claim that justice could put forth on the human race had been destroyed; and the shivered fragments of the Redeemer's tomb were just so many tokens of the high barriers which sin had thrown up, and which were hurled and dashed away by the Godman's anger. In whatever degree you learn to behold from the resurrection the actual completion of all that had been proposed by the incarnation, that Christ was delivered for our offences, and raised again for our justification; in that same degree you will be led to link, in all the associations of memory, Christ's resurrection and Christ's humanity; inasmuch as feeling that no surety could have died, save one, who was bone of your bone, and flesh of your flesh; you must also feel that no surety could have risen for you unless he had been of the seed of David. Hence, while reminding Timothy that Christ Jesus was raised from the dead might seem vague and unnecessary, the fact which he bade him remember, that Christ Jesus was of the seed of David, is a lesson every way worthy both of the apostle who gave it, and of the disciple who receives it.
But I have hitherto argued, mainly, on the supposition that the human nature of the Saviour is alone referred to in this expression. There is, however, a distant allusion to other truths, as well as to the Redeemer's humanity in this accurate specification. It is a wonderful thing to cast one's eye over the prophetic pages, and behold how years past, and years that are to come, do alike burn with the deeds and triumphs of David's Son, under the name and title of a descendant from the man after God's own heart. A believing remnant did in the earliest ages eagerly watch for a mighty deliverer, who should introduce on earth a new dispensa, tion, and throw open to the children of our fallen race a storehouse of spiritual benedictions: and the Son of David came attended, not indeed by any of the retinue of a monarch's pomp, and bearing not the outward tokens of affinity to him who had swayed the sceptre over the free and prosperous tribes of Israel; nevertheless, invested with the splendid credentials, and being not only the offspring but the root of David, and gathering to himself all that the sacrifices of the priests, and the visions of the prophets, had accumulated of wonderful or beautiful promise-yea, verily, the heir of David arose, and did marvellous things in the land of David. Much that hath been declared of this mysterious personage awaits still its accomplishment: and future days of glorious doings, on whose very threshold, it may be, the existing generation may almost tread, are big with strong and brilliant acts to be wrought beneath the government of him, whom Jesse's son but faintly typified. I ask you to cast but a cursory glance over those portions of scripture whose productions are unfulfilled; and will you not find that a throne is yet to be erected, on which shall sit one known and designated by this name of David ? What is there of the lovely or the sublime in all the sketches of that scene for which the church most intensely longs, that is not, in some way or other, bound up with the reign and presence of the seed of David ? So that there were little or nothing exaggerated in the assertion, that the Bible developes no features of greatness in the approaching allotment of the Christian Church, which are not attached, in precise and definite phraseology, to Christ, as born of David's seed, rather than to Christ as known under any other description,
It concerns not my argument to examine into the reasons which might induce the frequent introduction of the name of David, whenever the triumphs of Messiah are the subject of discourse. I appeal simply to the fact, and demand of every student of holy writ, whether there be any title under which prophecy tenders so vast a revenue of honour as it does to the seed, or heir, or antitype of David. If I desired to call up in the mind of the patient disciple the largest and most splendid train of scriptural expectations, what word, or single epithet is there, which could be used with half so much magic energy as the name of that monarch, who swayed the sceptre over God's people, and swept his harp to God's praise, eminently prefiguring that mighty being who shall finally rule over a rejoicing universe, and give golden chords into the hands of millions, who shall laud his name with an unearthly minstrelsy. And if you remember that the resurrection of Jesus Christ was, in every sense, preparatory to the setting up of the unbounded dominion of the seed of David—that which verified, in fact, the Redeemer's claim to that crown which Daniel had beheld given to one like unto the Son of Man--and thus pointed out the despised and rejected and crucified Nazarene as the potentate who should achieve the illustrious things seen in the vision of patriarchs and holy men-then is not the joint mention of “ the resurrection” and “ of the seed of David” neither more nor less than an emphatical appropriation of the treasures of prophecy to him whom we honour as our Lord and Master?-and does not the injunction to “ remember that Jesus Christ, of the seed of David, has been raised from the dead” amount to a solemn, and yet simple admonition, bidding us not let go the stupendous hope of the Christian Church; but to bear diligently in mind that we are the subjects of a Being who died in ignominy, but who shall reign in majesty, and who shall exalt to the possession of extended empire all who bow down before his cross ?
Truly, the more the mind ponders over the combination of ideas. which are gathered into this apparently brief and superfluous message of Paul to Timothy, the more will it be struck with the beauty and consolation it conveys. Can a believer be told that Christ Jesus has been raised from the dead, without finding the whole array of the mediatorial work, all its wrestlings—all its glories—all its victories, pass rapidly before him; inasmuch as the memory of the risen Saviour does presuppose the immediate knowledge of a dying Saviour? And how can a believer be reminded of that Being who thus won to himself the honours of God, by spurning the trammels which bound all those whom sin has made heirs of corruption-how, I say, can he be reminded that this Being is the very mighty one of whom glorious things are spoken as of the seed of David, without feeling his spirits hurried into the august palaces which are yet to be built for the saints of the Most High, and beholding the waste places of the earth enamelled with freshness, with fountains bursting forth amid the sands of the desert, and piety and purity encircled in one girdle, and the powers of unrighteousness chained and subjugated, and the teeming tribes that shall possess this earth ; and all these marvellous revolutions produced under the government of him who describes himself under such terms as these-" I am the root and the offspring of David—the bright and morning star.” Then I ask, whether there be not, in considerations and reflections of this expansive character, a sufficiency of proof that the connexion of the fact of Christ having been born of the seed of David, and Christ having been raised from the dead, gives to the resurrection of the Redeemer much of its most sublime and solemn character-that it invests it with those properties which render it, to creatures constituted as ourselves, the most prized and precious article of belief—and that, consequently, suggesting, as it manifestly does, the gigantic thought of a world redeemed by the risen Mediator from the tyranny of Satan, and that same world reanimated beneath the Redeemer's dominion with a loveliness tenfold more lovely than that which sparkled amid the young and yet unblighted Eden-I ask you, whether there be not, in all these combinations of instructive thought, enough to vindicate from the charge of unmeaning truism, and to stamp with importance this declaration of Paul to Timothy, “ Remember that Jesus Christ of the seed of David, was raised from the dead according to my gospel.”
Now, I have dwelt at sufficient length on the first head of discourse; and much that I have advanced in illustration of the importance of the clause, “ of the seed of David," applies equally to the other, “ according to my gospel ;" which I would, in the second place, exhibit to you, as giving strength and emphasis to St. Paul's commemoration of the death and resurrection of our Saviour.
You remember the strong terms in which St. Paul, when writing to the Corinthians, states the importance of the resurrection as an article of the Christian faith. He may be said to resolve the whole of our religion, all its truth-all its value-all its beauty -into the one fact that Christ Jesus had been raised from the dead. “ If Christ be not raised”—thus it is he speaks—“ your faith is in vain, you are yet in your sins: then they also which are fallen asleep in Christ are perished.” And it is in accordance with such passages as these, parallels of which are of most frequent occurrence, that I shall consider myself warranted in pronouncing the gospel of Christ Jesus the gospel of the resurrection.
We are so accustomed, from our earliest infancy, to believe implicitly the doctrine of the soul's immortality—it is taught us, I might almost say, in our cradles—and so wound up with all the institutions of religion, and all the associations of life, that we pass into a comparative forgetfulness of its awful stature; and receiving it as a thing of course, overlook it as a truth of the most stupendous dimensions. We forget, amid the multiplicity of truth which even natural religion will now profess to put forth of a future state, that the proudest and most acute philosophy which ever arose amidst the wisest of Heathen nations wrestled with strugglings which were mighty, but which were wholly ineffectual to throw themselves into the deep regions which lay beyond the grave, and to snatch some fragments of knowledge which might be held up to the admiration and gaze of a world lying in ignorance. We forget that always, previous to the appearance of Christ on earth, and independent of the assistance of divine communication, there certainly have been men gifted above their fellows, who pondered deeply on futurity, and grappled with the mysterious shadows of some coming destinies; yet a luminous doubt was, after all, the very summit of their attainments, and a splendid conjecture the highest result of their most laborious searchings after truth. Even if human science had revealed, with the general developement of the fact, that man, frail as he seems and feeble, doth yet carry in himself a spark of celestial fire, which can no more be quenched than that Deity which is the light of the universe; still, that bone should come again to bone-that the dust which is scattered to the winds of heaven shall be compounded once more, into shape and symmetry, and that the rude heaps of the charnel house shall resolve themselves into living forms-that