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    represented their gods under material images , and the object of the writer is to set aside that superstitious prac"tice . His words are to this effect : God is not in the least visible in form ; it is , therefore , most absurd to represent him under forms that are

    visible . " This is not saying that God has any form , or that form and nature have here the same meaning , but that Jt is improper to assign to God any form at all . In this confusion , gross and palpable as it is , is founded the interpretation put upon this passage by the orthodox divines . God can doubtless assume to

    himself any form , and again empty himself of it . But it is not irreverent to say of him that he cannot empty himself of his own nature . The Almighty can effect every thing which is not in itself impossible . It is within the compass of Omnipotence to arrest the planets in their orbits , and

    instantly extinguish the light of the sun ; but he cannot for one moment extinguish the light of his own countenance ; he cannot lay aside his own infinite perfections , or suspend that energy which pervades and sustains the fabric of nature . Equally impossible is it that Jehovah should die :

    superiority to death being , by the concurrence of all men , Jew 3 and Gentiles , an attribute essential to the character of the Deity . When the apostle , then , asserts that Christ did empty himself of his divine form , he asserts that , however distinguished by the

    favour and power of God , he did not possess the nature and essence of God . By holding forth our blessed Lord , not only as subject to death , but as having actually died , Paul holds him forth as not the same with that eternal Being who cannot die , and whose death , if possible , would be followed by the instant dissolution of the universe .

    The apostle in making these assertions alludes to the Gnostics , one of whose fundamental principles was , that Christ is a God and could not possibly suffer . It is of the utmost importance to establish the reference

    Ayhich the apostle makes to the Gnostic teachers , as the ftfrde and propriety of his Words will theii be mo £ t appar ent , and his direct notice of them leaves no room to doubt oii this head ; ™ r he call ! them , in this Epistle , enemies of the cross of Christ , "

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    chap . lii . ver . 18 . The substance of their tenets consisted in this saying " , and in the further declaration that they did not make €€ us for an ensample . " In other words , they denied that

    Christ , as being of a divine nature , was really crucified , and that there was any necessity on the part of the converts to change , on receiving the gospel , their former opinions and practices . Their doctrine was , " Christ was not a man , biit in the likeness of

    a man , or as a man . " Paul uses their very terms , te being in the likeness of a man ; " and lest , by the use of their words , he should appear to countenance them , he adds , " And in frame

    found as a man "—found to be a man on examination and evidence—proved to be what he appeared to be , by the circumstance of his trial and his expiration on the cross . Irenaeus is express in asserting that , however they might extol Christ as a God , they rejected him as Lord , i . e . they denied

    any obligation on their part to obey his moral precepts , and follow his virtuous example as a divine Master . This made Paul say , " Brethren , be you together with me followers of him , and watchfully observe those who thus irregularly behave themselves , so that you may retain us for your model : " and this moral obedience , this

    conformity to the doctrine and example of Jesus Christ , is the object of the apostle , when he says , " That every tongue should acknowledge Jesus Christ to be Lord . " When converts were made to

    Christianity among the Greeks , it is erroneous to suppose that they all alike resigned the prepossession for their former tenets . On the contrary , such of them as had any pretensions to learning , naturally carried with them

    into the churches planted by the apostles , a strong predilection for the Greek theology , and this circumstance might often nave led Paul , while he staid in any particular place , to peruse and discuss with the learned believers

    such portions of Greek literature , as more immediately supported the Pagan system . And it was natural for him to allude to these discussions in the Epistles which he afterwards addressed tb the several churches , though we havte now little means of disboyefing the pieces to which such allusions are made . One piece , however , I have

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    Dr . J . Jones on Dr . J . P . Smith ' s Critique on Philipp . ii . 5 . ( & > 7

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    VOL . XVI . 4 Q

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1821, page 657, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2506/page/25/