SERMONS. SUMMARY OF SERMON XXII. EPHESIANS, CHAP. IV.-VERSE 5. OBSERVATIONS on the name of God as common to the three persons of the Holy Trinity, though peculiarly ascribed to the Father: so also on that of Lord, though peculiarly ascribed to the Son. In whatever notion we take the word Lord, he is truly so: according to whatever capacity we distinctly or abstractively consider him, he is so if we examine all imaginable foundations of just dominion, eminence, or power, he is equally so. I. He is our Lord according to every notion of the word. He is our Prince and Governor, and we are his subjects. It is said of him, Thy throne, O God, is for ever and ever, &c.: similar instances adduced. He is also our Master, and we are his servants. The church is a house and family, whereof he is the oiкodeσTóτns, or householder this shown. He is also our owner, or the Possessor and Proprietary of us. St. Peter calls him, The Lord that bought us. We are not our own, &c. says St. Paul. Ye call me He is likewise our Preceptor and Teacher. Master and Lord, (didáσкaλov Kai Kúρtov,) said he to his disciples; and ye say well, for so I am, &c. whence we cannot but be obliged to embrace and obey his doctrine, &c. BAR. VOL. VI. A He is therefore also our Captain and Leader, to whose orders, conduct, and pattern, we must attend. II. Christ is also our Lord, according to every capacity of nature or office appertaining to him. 1. He is so as by nature, the Son of God, partaking of the Divine essence and perfections: hence the sacred name Jehovah is assigned to him: many instances quoted: also that of Adon, which more properly signifies dominion: this enlarged on. 2. He is also our Lord, as Man, by the voluntary appointment and free donation of God his Father, in regard to the excellency of his person, and the merit of his performances: this dilated on. 3. Considered also as Ocáv@pwTos (God and man united in one person) he is plainly our Lord: this shown. 4. If we consider him as Jesus, or Saviour, that notion involves acts of dominion; for nothing more becomes a Lord, than to protect and save, &c. 5. Likewise if he be considered as the Christ, that especially implies him Anointed, and consecrated to sovereign dominion, as King of the Church. III. If we survey the several grounds on which dominion may be built, we have the same result. 1. An uncontrollable power and ability to govern, is one certain ground of dominion: this enlarged on. 2. To make, to preserve, to provide and dispense maintenance, are also clear grounds of dominion: but in him we live, and move, and have our being. He upholdeth all things: and it is declared that without him we can do nothing, &c. But beside these natural grounds of dominion over us, there are other. We had forfeited the favor and protection of God; the Devil had got us into his power; but Christ redeemed and restored us, &c. 3. He hath acquired us by free donation from God his Father; for God hath given him power over all flesh, &c. 4. He hath acquired us by the right of conquest, having subdued those enemies to whom we were addicted and enslaved but we are now delivered out of their hands, that we should serve him without fear. 5. He hath farther gained us to himself by the right of purchase; having by a great price bought us, ransomed us out of a sad captivity, and redeemed us from punishment: this enlarged on: 6. He likewise acquired a lordship over us by desert, and as a reward from God, suitable to his performances: this shown. 7. We may add also, that he hath acquired the same as our continual and most munificent benefactor, in the great benefits and privileges which he bestows on us. 8. Yea farther, he is not only thus our Lord, by nature and acquisition, but also by our own deeds; by the most free, solemn, and obligatory acts of ours: this fully shown. Some practical reflexions on the subject pointed out. 1. If we are truly persuaded that Christ is our Lord and Master, we must then see how we are obliged humbly to submit to him, carefully to observe his will, and to obey his laws. Why call ye me Lord, Lord, and do not the things that I say? This topic enlarged on. 2. The consideration of this point clearly demonstrates to us the great heinousness of sin; the madness of opposing irresistible power, and dissenting from infinite wisdom, &c. 3. Again, if Christ be our Lord, we are not at liberty, or at our own disposal, as regards our persons and actions, &c. 4. If he be (as he is) absolutely and intirely such, then can we have no other lords whatever, in opposition to, or in competition with him: No man can serve two Lords: this enlarged on. 5. Particularly then, if Christ be our Lord, we are thereby disobliged, yea we are prohibited from pleasing or humoring men, so as to obey any command, or comply with any desire. of theirs, which is repugnant to his will or precepts, &c. 6. This consideration is not only an engagement, but an encouragement to the performance of all duties: especially that hard one, submission to the will of men for his sake: this enlarged on. 7. It is a great comfort also for a Christian, how mean soever he may be in his worldly condition, to consider the dignity and excellency of this relation. 8. And as it is a comfort to the meanest, so it is no shame or disparagement to the highest of men, to serve such a Lord. 9. St. Paul makes use of this consideration to press on superiors their duties towards their inferiors; those of equity, mercy, meekness, &c. 10. Indeed it is in general an inducement to all sorts of charity. We must, saith St. Paul, walk worthy of our calling, &c. 11. Particularly it obliges us to exercise that piece of charity and justice, which consists in forbearing rash and harsh censure, &c. Who art thou that judgest another's servant? 12. It is proposed by our Saviour himself, as an engagement to imitate himself in the practice of all piety and virtue: see John xiii. 13-15. 13. Finally, for our satisfaction and encouragement, we may consider that the service of Christ is rather a great freedom than a service; in which all things are allowed to us, except such as are unprofitable or injurious: this topic enlarged on. Conclusion. Our Lord. SERMON XXII. EPHESIANS, CHAP. IV.-VERSE 5. One Lord. As the name of God (truly common to all three Persons of the Blessed Trinity) is (not in way of exclusion, but) according to a mysterious peculiarity (kar' oikovoμíav, in way of dispenοἰκονομίαν, sation, accommodated to our instruction, as the Greek fathers express it) attributed to God the Father, who is the Fountain of the Deity, and first in order among the divine persons; so likewise is the name Lord, truly common to the other persons, peculiarly (though also not exclusively) ascribed and appropriated unto God the Son; who therefore in the style of the New Testament, which more fully hath revealed him, is called sometimes absolutely Lord, sometimes the Lord Jesus, sometimes our Lord; to acknowlege and call him so, being the especial duty, and the distinctive mark or character of a Christian: for, to us, as there is one God and Father of all, and one Holy Spirit, so there is, as St. Paul here in my text doth say, 'one Lord.' And otherwhere; There be' (saith he, there be, according to popular estimation and worldly use) ' gods many, and lords many; but to us there is one God the Father, and one Lord Jesus Christ.' Hence to call on the name of the Lord Jesus Christ (that is, by confession and practice to acknowlege him our Lord) gives a periphrasis, or description of a Christian, (To the church of God that is in Corinth, sanctified in Christ Jesus, called to be saints, together with all that call on the name of the Lord Jesus Christ in every place;' that is, together with all Christians everywhere; so doth St. Paul |
