1823 Theology Explained and Defended Vol. 2

THEOLOGY

EXPLAINED AND DEFENDED,

SERIES OF SERMONS:

TIMOTHY DWIGHT, S8.T.D. L.L.D. f

LATE PRESIDENT OF YALE COLLEGE.

WITH :

A MEMOIR

e OF

THE LIFE OF THE AUTHOR.

IN FIVE VOLUMES.

VOL. II.

|

PHiddietown, Coun.

PRINTED BY CLARK & LYMAN,

FOR TIMOTHY DWIGHT, NEW-tHAVEN.

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CONTENTS OF THE SECOND VOLUME.

Page

SERMON XXXII.

Depravity of Man. Its Derivation from Adam.—Rom.

v. 20. ~ - - . - - i I

SERMON XXXI0.

Depravity of Man. Remarks.—Rom. vi. 12. - : 16

SERMON XXXIV.

Man cannot be justified by Works of Law.—Rom. iii. 20. 36

SERMON XXXV.

Divinity of Christ. Proved from the Names given to

Him.—Rom. viil. 3, 4. - - - - - 53

SERMON XXXVI.

Divinity of Christ. Proved from the Attributes and Ac-

a tions ascribed to Him.—Rom. viii. 3, 4. . : 79

SERMON XXXVI.

Divinity of Christ. Proved from Divine Relations sus-

tained by Him, and from Divine Worship requiryd and

rendered to Him.—Rom. viii. 3, 4. - ans

SERMON XXXVIII.

Divinity of Christ. Proof.—This the only ground of

Consistency in the scheme of Redemption.—Rom.

Vill. 3, 4. - - > - - - - 112

IV CONTENTS.

SERMON XXXIX.

Divinity of Christ. Objections answered.—1 Cor. iii. 20. 132

SERMON XL.

Divinity of Christ. Objections to the Doctrine of the Uni-

tarians.—1 Cor. iil. 20. - - - - 151

SERMON XLI.

Divinity of Christ. Objections to the Mode in which the

Unitarians conduct the controversy.—1 Cor. iii. 20. 171

SERMON XLH.

Incarnation of Christ.—Rom. viii. 3. —- - - 190

SERMON XLIII.:

Covenant of Redemption.—IJs. liii. 10—12. _ : 207

‘SERMON XLIV.

Christ a Prophet. His Personal Preaching:—Luke xxiv.

19. - : : - - “- - - 221

SERMON XLV.

Christ a Prophet. The Things which He taught.—John

vii. 46. - 937

SERMON XLVI.

Christ a Prophet. The Manner of His Preaching.—John

vil. 46. = o v “ = a i BN 259

SERMON XLVII.

Christ a Prophet. Consequences of his Preaching.—John

iis ABE oo 2 a ee ee

SERMON XLVIII.

Christ a Prophet. Preaching of the Apostles. —Mark xvi.

15, 16, 20. - ~ _ : - : 279

a?

CONTENTS.

SERMON XLIX.

Christ a Prophet. Preaching of the Apostles. —Mark xvi.

15, 16, 20. i tiene yma ehh lesia fueling

SERMON L.

Priesthood of Christ. Origin, Office, and Character of

the Priesthood.—Psalm cx. 4. - ; ;

SERMON LI.

Priesthood of Christ. His Holiness of Character.—Heb.

Mite 206. = : - - - - - -

| SERMON LII.

Priesthood of Christ. His Self-government.— Heb. vii. 26.

“SERMON LIII.

Priesthood of Christ. His Holiness. Importance of this

Attribute.—Heb. vii. 26. --~ - : ‘ 2

| SERMON LIV.

Priesthood of Christ. His Example.—1 John ii. 5. -

SERMON LV.

Priesthood of Christ. His Atonement. Its Nature, Ne-

cessity, and Reality.—Rom. ill. 24-26. - -

SERMON LVI.

Priesthood of Christ. His Atonement. The Manner in

which it was performed. Its Extent.—Rom. iii.

ONES ay RE Ee age ve AAR A DR ARN

SERMON LVIIL.

Priesthood of Christ. His Atonement. Objections an-

swered.— Rom. ill. 24—26. - ~ ‘ .

SERMON LVIII. |

Priesthood of Christ. His Intercession.—Heb. vii. 24, 25.

293

308

333

346

360

375

389

408

422

Vi CONTENTS.

SERMON LIX,

Christ a King.—Eph. i. 20—22, 7 -

SERMON LAX.

The Miracles of Christ.—Acts 11. 22. -

SERMON LAI.

The Resurrection of Christ.—Acés iii. 15.

SERMON LAI.

The Resurrection of Christ.—Acts iii. 15.

SERMON LAXIII.

The Amiableness of Christ in a a Cote to .

Mankind.—ZJs. lii. 7.

SERMON LXIV.

Justification. The Nature: or in what it consists.

Source: the Free Grace of God.—Rom. ili. 24.

SERMON LXV.

Justification. The Means. Faith in Seach

of Believing.—Rom. iii. 28. -

SERMON LXVI.

Justification. The Nature of Faith.—Rom. iji. 28.

SERMON LXVIi.

The

The Duty

“The Influence of Faithin our Justification.—Rom. iii. 28.

SERMON LXVIII.

Reconciliation of Pauland James. Influence of Works in

our Justification.—James ii. 24. .

SERMON LXIX.

Justification by Faith does not lessen the Obligations, or

the Motives, to Obedience.—Rom. iii. 31.

=

437

453

468

A481

498

515

531

BAG

564

577

599

SERMON XXXII.

HUMAN DEPRAVITY;

DERIVED FROM ADAM.

«

, Romans v. 20.

Wherefore, as by one man sin entered into the world, and death by

sin, and so death hath passed upon all men, for that all have

sinned.

From these words I proposed, in a former discourse, to discuss

the following Doctrine,

That in consequence of the Apostasy of Adamall men have sinned.

In the three last discourses, I have considered the Universality,

and the Degree, of human corruption. The next subject of our

inquiry is the Source, whence this corruption ts derived. In the

text, as well as in the doctrine, it is exhibited as existing in con-

sequence of the Apostasy of Adam.

Before I proceed to a direct examination of this branch of the

doctrine, it will be advantageous to make a few preliminary ob-

servations.

ist. It will, I presume, be admitted, that there is a cause of this

depravity. |

‘The Depravity of Man is either caused, or casual. If it be

casual; every thing else may, for aught that appears, be casual

also. A denial of this position, therefore, becomes a direct es-

tablishment of the Atheistical scheme of casual existence.

Besides, uniformity is, in all cases, a complete refutation of the

Vor. I. 3 T

2 HUMAN DEPRAVITY; [SER. XXX.

supposition of casualty. That mere accident should be the pa-

rent of the same moral character in all the progeny of 4dam, or

of uniformity of any kind, in so many thousand millions of cases,

is contradictory to plain mathematical certainty.

Qdly. This cause, whatever it is, is commensurate with its effects.

As, therefore, the effects extend to.all men; it follows, that the

cause, also, is universal.

3dly. The cause of this depravity is undoubtedly one, and the

same.

This is argued, irresistibly, from the nature of the effects, which

is every where the same.

Athly. This cause did not always exist.

Before their Apostasy,,our first parents were undepraved. As

the effect did not then exist; the cause plainly did not exist.

These observations must, I think, be admitted without a con-

troversy. It follows, therefore, that in searching for the source

of human corruption we must, if we act wisely, be guided by

them: since nothing can be this source, of which all these things

cannot be truly predicated. |

Sthly. In inquiring after the source of human corruption we in-

quire only after a fact. :

This subject, sufficiently difficult in itself, has been almost al-

ways embarrassed by uniting with it foreign considerations. A

fact, it ought ever to be remembered, is what tt is, independently

of every thing else. If it be true, that the corruption of Mankind

exists in consequence of the Apostasy of 4dam; this truth can-

not be affected by any reluctance in us to admit it; by any opi-

nions, which we may form, of the propriety, or impropriety, of the

dispensation; nor by any inexplicableness, arising from the ef-

ficient cause, the moral nature, or the consequences, of the fact.

These things may be the foundation of other inquiries, and of per-

plexities, and difficulties, ever so great: still, they cannot even

remotely affect the subject of the present investigation.

6thly. When I assert, that in consequence of the Apostasy of

Adam all men have sinned; I do not intend, that the posterity o

Adam are guilty of his Sareea

Moral actions are not, so far as I can see, transferable from .

one being to another. The personal act of any agent is, in its

SER. XXXII.] DERIVED FROM ADAM. 3

very nature, the act of that agent solely ; and incapable of being

participated by any other agent. Of course, the guilt of such a »

personal act is equally incapable of being transferred, or partici-

pated. The guilt isinherent in the action; and is attributable,

therefore, to the Agent only. >

So clear is this doctrine, that, I presume, no evidence was ever

supposed to be derived, originally, from Reason to the contrary

doctrine. If, therefore, any evidence can be found to support

this doctrine, it must be found in Revelation. But in Revelation,

itis presumed, it cannot be found. Unquestionably it is no where

directly asserted in the Scriptures. If it be contained in them, it

must be by implication. Let me ask, Where is this implication ?

Certainly not in any use of the term /mpute, commonly appealed

to by the supporters of this scheme. I have examined with care

every passage, in which this word, and its connexions, are used in

the Scriptures; and feel completely assured, that it is used in a to-

tally different sense, in every instance, without anexception. The

Verb AoyiZouas, which is the original word, rendered by the Eng-

lish word impute, denotes originally, and always, to reckon, to

count, to reckon to the account of a man, to charge to his account ;

but never to transfer moral action, guilt, or desert, from one be-

ing toanother. ‘Thus it is said by Shimei, Let not my Lord im-

pute this sun unto his servant: that is, Let not my Lord charge

my sin of cursing David against me, or to my account. Thus

also it is said, Abraham believed God; and it was counted to him

for righteousness : that is, his faith was reckoned to him in the

stead of that perfect legal righteousness, in the possession of

which he would have been accepted before God.

The passage, which seems the nearest to the purpose of those,

against whom I am contending, is 1 Cor. xv. 22, 4s in Adam all

die, even so in Christ shall all be made alive. The words in the

original are "ev sw Ada and ’ev sy Xerorw. The Greek preposition

Ey signifies very often, as any person acquainted with the lan-

guage must have observed, exactly the same thing with the Eng-

lish phrase by means of. The passage would, therefore, have been

explicitly and correctly translated, as by means of Adam all die,

even so by means of Christ shall all be made alive. Adumis, there-

fore, only asserted, here, to be an instrumental cause of the Death

4 HUMAN DEPRAVITY; - [SER. XXXH.

specified. A parallel passage will, I think, make. the justice of

these remarks evident beyond any reasonable debate. In 1 Cor.

vii. 14, it is said, the unbelieving husband is sanctified by the be-

lieving wife, and the unbelieving wife is sanctified by the husband.

No person will pretend, that in this passage the Apostle declares

the sanctification of the believing wife to be transferred to the

husband, so as to become the personal state, or character, of the

husband. This is evidently not the fact, because he is still an

unbeliever. The meaning plainly is, that by means of his wife he

is in such a sense considered as sanctified, as to prevent his children

from being unclean; or in more explicit terms, from being inea-

pable of being offered to God in baptism.

7th. Neither do I intend, that the descendants of Adam are pu-

nished for his transgression.

This doctrine is completely set aside by God himself, in Ezek.

Xvili. 20, The soul that sinneth it shall die. The son shall not

bear the iniquity of the father ; neither shall the father bear the wm-

quity of the son; the righteousness of the righteous shall be upon

him ; and the wickedness of the wicked shall be upon him. In this

passage it is, | think, as explicitly as language will admit, declar-

ed, that no man shall be punished for the sin of another; particu-

larly that the son shall not be punished for the sin of his father;

and, by obvious, and, I think, irresistible implication, that the sons

of Adam shall not be punished for the sins of this, their common,

parent.

Having thus prepared the way, as I conceive, for the direct dis-

cussion of the doctrine, I shall now proceed to adduce in support

of its truth the following proofs.

I. The Text.

Here it is asserted, that by one man sin entered into the world;

oy “evog “avbewms; through, or by means of, one man. 1 will not take

upon me to say, that the Apostle declares the sin of Adam to be

the only supposable, or possible, cause of the entrance of sin in-

to the world; but he plainly declares it to be the actual cause.

The sin, which thus entered, he declares also to be universal ;

even as universal, as the death, which entered by sin. In the 18th

verse, which is separated from the text by a parenthesis only, the

Apostle teaches us in the most direct terms, that this universat

SER. XXXIl.} DERIVED FROM ADAM. 5.

sin is a consequence of the transgression of 4ddam. His words are,

Therefore, as by the offence of one, or as in the original, ds eves

waparruparos, by one offence, judgment came upon all to condemna-

ion; and in the 19th verse, By one man’s disobedience, many, in

the original, ‘os woAAa the many, were made, in the Greek, xaresadncav,

were constituted, sinners. The meaning of these passages is, }

think, plainly the following; that by means of the offence, or

transgression of JAdam, the judgment, or sentence of God, came

apon all men unto condemnation; because, and solely because,

all men, in that state of things, which was constituted in conse-

quence of the transgression of Adam, became sinners.

I have heretofore declared, that the manner, in which the state

of things hecame such, is not at all involved in the present discussion.

I now observe further, that I am unable to explain this part of

the subject. Many attempts have been made to explain it; but

I freely confess myself to have seen none, which was satisfactory

to me; or which did not leave the difficulties as great, and, for

aught I know, as numerous, as they were before. I shall not

add to these difficulties by any imperfect explanations of my own.

At the same time, I repeat, that the fact in question is not at all

affected by these difficulties ; and that a denial of this fact is per-

plexed with difficulties, which are greater, both in number and

degree. ’ |

Il. The Doctrine is evident, also, from the Sentence pronounced

on our first parents. .

In this sentence God declared, that the ground was cursed for

the sake of Adam, or because of his transgression ; that it should

bring forth thorns and thistles ; that he should eat bread in the

sweat of his brow ; and that both he and his wife should lead lives

of toil; suffering, and sorrow, until they should finally return to the

dust, from which they were taken. In a former discourse it was

shown, that all the parts of this sentence have been regularly ful-

filled, from the beginning to the present day. All of them, there-

fore, constituted a sentence, actually pronounced on all the pro-

geny of Adam, and proved to be so, because it is executed on them

all. The cursing of the ground, particularly, by which it was de-

prived of its former spontaneous fruitfulness, and condemned to

perpetual sterility ; by which thorns and briars were substitut-

& HUMAN DEPRAVITY ; [SER. XXX.

ed for the fruits of Paradise ; and by which, ease, happiness, and

immortality, were exchanged for labour, suffering, and death,

‘inwrought into the very constitution, now given to the Earth;

was a fact, which involved, of course, the punishment of all men;

because all men suffer distress by means of this fact; and ‘be-

cause no rational beings, beside sinners, are in the Providence

of God subjected to any suffering. Every descendant of 4dam

must, of course, be an inhabitant of the world, which was thus

cursed ; and must of necessity be a partaker of the very evils,

denounced in this curse. When the sentence was declared,

therefore, it was certainly foreseen, that all those, who would

afterwards share in the sufferings, which it disclosed; that is, all

the children of Adam; would be sinners. As all the progeny of

Adam must inhabit the world thus cursed; all must necessarily

partake of these evils; because they were inseparably united to

the world, in which they dwelt. If, then, it was not foreseen,

that they would be sinners; the curse must have been denounced

against them, either when obedient and virtuous; or while their

future moral character was uncertain. The former will not be

admitted by any man: the latter will no more be admitted by

any man, if he reflect at all on the subject: for God can no more

be supposed to condemn, and punish, those, who are not known

by him to be sinful, than those, who are known to be virtuous.

It follows therefore, that, as the world was thus changed in con-

sequence of the transgression of ddam; and of a paradise be-

came a wilderness of thorns and briars: so, in consequence of

the same transgression, the character of Man was also changed;

and instead of being immortal, virtuous, and happy, he became

the subject of sin, suffering, ‘nd death. With respect to one of

these ceinsite wNtaatte’ viz. the mortality of mankind, the Apostle

Paul expressly asserts the doctrine in a passage, already quoted _

. for another purpose. Jn, or by means of, Adam, all die. As

neither death, nor any other suffering, befals virtuous beings;

this passage may be fairly considered as a full confirmation of the

doctrine at large.

Hii. The Doctrine is dir ectly declared by Moses, when he fore

us, that Adam begut a son in his own Likeness.

The meaning of the word dikeness, that is, the meaning, inten-

SER. XXXII. ] DERIVED FROM ADAM. 7

tionally attached to it by Moses, cannot, I think, be mistaken.

In the first chapter of the same history he introduces God as say-

ing, Let us make man in our own image, after our likeness ; and

subjoins, so God created Man in his own image; in the image of

God created he him. Ina former discourse I have shown, that

the likeness, or image, here mentioned, is the Moral image of

God; consisting, especially, in knowledge, righteousness, and true

holiness ; as we are informed by St. Paul. After dwelling so

particularly on the image of God, in which Man was created, and

on the fact, that Man was created in this image; it cannot, I

think, be questioned, that Moses intended to inform us, that Seth.

was begotten in the moral likeness of Adam after his apostasy ;

and sustained, from his birth, a moral character, similar to that,

which his two brothers, Cain and Abel, also sustained. This view

of the subject appears plainly to have been adopted by Job, when

he asks, Who can bring a clean thing out of an unclean? Not

one: (Job xiv. 4.) by Bildad, when he asks, How then can Man

be justified with God; or how can he be clean, that is born of a wo-

man: (xxv. 4.) by David, when he says, (Psalm li. 5.) Behold I

was shapenin iniquity, and in sin did my mother conceive me: and

by St. Paul when he says, 4s we have borne the image of the earth-

ly, (ddam,) so we shall bear the image of the heavenly, (Adam,)

(1 Cor. xv. 49.) But if Seth, Cain, and Abel, derived their cor-

ruption from the Apostasy of their parents; then it is true, not

only that their corruption, but that of all mankind, exists in con-

sequence of that Apostasy.

Accordingly, our Saviour declares universally, that, that which

-is born of the flesh, is flesh ; and that, that only, whichis born of the

Spirit, or born again, ts spirit. In this declaration he certainly

teaches us, that the fleshly character is inseparably connected with

the birth of man : it being an invariable attendant of that birth.

In other words, every parent, as truly as 4dam, begets children

in his own moral likeness. It hardly needs to be observed, that

the moral character, denoted, in this observation of our Saviour,

by the term flesh, is a corrupt character. The caraal, or fleshly,

mind, says St. Paul, is. enmity against God; not subject to has

Law, neither indeed can be : and again, To be carnally, or fleshly,

minded is Death. In the Original, the words, in both passages

3 HUMAN DEPRAVITY ; {SBR. XXXil..

re ppovinwe FNS CURKOS § the minding of the flesh : : the exercise of

our thoughts and affections in that manner, which accords with

the fleshly, or native, character.

IV. In exact accordance with this scriptural representation, the

Doctrine is strongly evinced by the conduct of Children, as soon as

they become capable of moral action.

Children in the morning of life are, as was remarked in the

preceding discourse, unquestionably amiable ; more so in many

respects than at any future period ; that is, whenever they do not

at some future period become the subjects of sanctification.

Some children also, as we are taught in the Scriptures, are sanc-

tified from the womb. Still even these in some degree, and all

others in a greater degree, exhibit, from the dawn of moral ac-

tion, evil affections, and evil conduct. They are rebellious, dis-

obedient, unkind, wrathful, and revengeful. All of them are

proud, ambitious, vain, and universally selfish. All of them,

particularly, are destitute of piety to God ; the first, and far the

most important exercise of virtue. They neither love, fear, nor

obey him; neither admire his divine excellence, nor are thank-

ful for his unceasing loving kindness. Immense multitudes of

them are taught these duties from the commencement of their

childhood; yet they can be persuaded to perform them by no

species of instruction, hitherto devised. A virtuous mind would,

of course, from the mere knowledge of God ; without any known

law; without any other motive except what is found in his great-

ness, excellency, and goodness to us; admire and love, reve-

rence and glorify, Him with all the heart. But no instance of

this nature can be produced. ' I have been employed in the edu-

cation of children and youth more than thirty years, and have

watched their conduct with no small attention and anxiety. Yet

among the thousands of children, committed to my care, I cannot

say with truth, that I have seen one, whose native character I had

any reason to believe to be virtuous; or whom I could conscien-

tiously pronounce to be free from the evil attributes, mentioned

above. In addition to this, it ought to be observed, that no

child, unspotted with sin, is mentioned in the records of History.

This, I think, could not be, had the fact ever existed.

Mankind therefore, according to the language of the Psalmist,

SER. XXXII. } DERIVED FROM ADAM. 9

are estranged from the womb, and go astray as soon as they be

born. 4 a

The opposers of the doctrine undertake to avoid the ghee of

this argument by attributing the corruption of children to Exam-

ple, and the propensity of human nature to Imitation.

The power of Example I readily acknowledge to be great, and

‘the propensity to Imitation, strong. I acknowledge, also, that

from these sources we may derive a satisfactory explanation of

• many things, both good and evil, which are*done in the world.

Stl, I apprehend, the objection is a very saponin answer to

the argument in question. For,

Ist. On beings, who were virtuously inclined, a good example

ought certainly to have more power than an evil one.

On beings, neither virtuously nor viciously inclined, virtuous

and vicious examples must, of course, be equally influential ; as

on beings, sinfully inclined, it is acknowledged, sinful examples

have an influence entirely preponderating. All this is evident,

because virtuous beings must love virtuous conduct, and follow

it; as much as vicious beings love, and follow, vicious conduct ;

and because neutral beings, if such are supposed to exist, can

have no bias to either. If, then, mankind were virtuously in-

clined; they would follow with a clear and universal preponde-

ration virtuous examples. If neither virtuously nor sinfully in-

clined; they would follow virtuous and sinful examples alike,

and with an equal propensity to imitation. But neither of these

facts is found in human experience. Virtuous examples, it is ac-

knowledged, have some degree of influence; but all men know

this influence to be exceedingly, and distressingly, small. This

truth is seen every day, in every place, and in every person.

Whence arises the superior influence of vicious example, but

from the fact, that it is more pleasing to the human heart? In

Heaven such example could have no influence. :

2dly. If the first men were virtuous ; as the objection supposes

all men to be by nature, and as according to the objection these

must have been; there could have been no evil examples, and upon

this plan no sin, in the world.

Virtuous men, that is, men wholly virtuous, can not exhibit

an evil example. If, then, the first men were virtuous, their im-

Vou. Il. 2

10 HUMAN DEPRAVITY; [SER. XXXII.

nediate successors had no vicious example to follow; and must,

therefore, have beer themselves virtuous. Of course, the exam-

ple, which they set also, was only virtuous. Hence those, who

followed them, must have been virtuous; and i in like manner all

their successors. Upon this plan, Sin could never have entered

the world. But Sin is in the world; and is, and ever has been,

the universally prevailing character of the human race. The

objectors, therefore, are reduced by their scheme to this dilem-

ma: [ither virtuous men set sinful examples ; which is a plain

contradiction ; or men became sinful without sinful examples.

Should it be said, that, after 4ddam and Eve apostatized, they

corrupted their children by their own sinful example; who again

corrupted theirs; and thus every generation became the means

of corrupting those who followed them; and that in this manner

the existence of a sinful character in mankind may be explained:

T answer, that I readily admit the premises, to a certain extent ;

but wholly deny the conclusion. .4dam and Eve, speedily after

their apostasy, that is, before they had children, became peni-

tents. The example, therefore, which they exhibited to their

children, was such, as penitents exhibit; expressive of their ab-

horrence of sin, and of their humble obedience to God. Such

an example penitents now exhibit; and such a one, without a

question, they have always exhibited. But this example, pre-

ponderating greatly in favour of virtue, must have had substan-

tially the same influence with one perfectly virtuous. Of course,

ihe perfectly virtuous minds of 4dam’s children must by this ex-

ample have been strongly biassed to virtue; and according to

this scheme could not have failed of retaining their virtuous cha-

racter. But this is plainly contrary to the fact. The descen-

dants of Adam, of the first, and of every succeeding, generation,

were evidently sinful beings; and in the course of ten genera-

tions became so universally and absolutely sinful, that, except

Noah and his family, God destroyed them all by the Deluge.

God himself declares concerning them, that every imagination of

the thoughts of their hearts was only evil continually ; that it re-

pented the Lorn, that he had made Man upon the earth, and griev-

ett him at his heart. Yn vain, therefore, do we look for the pro-

SER. XXXII] DERIVED FROM ADAM. 1}

per influence of virtuous examples on children, born virtuous,

among the early descendants of ddam. ‘socom

wrt eNetiihctite are born with neutral characters, not inclined

either to good or to evil, the difficulty will not be seriously lessen-

ed. In this case men ought now to be as generally virtuous as

sinful; because this character furnishes exactly the same pro-

bability of the prevalence of virtue, as of sin. But no such

equality has at any period of time existed. On the contrary,

men are now, and ever have been, without an exception, sinners.

Uniform sin proves uniform tendency to sin: for nothing more

is meant by tendency, in any case, but an aptitude in the nature

_ of a thing to produce effects of a given kind. With this mean-

ing only in view, we say, that it is the nature, or tendency, of an

apple-tree to produce apples; and of a fig-tree to produce figs.

In the same manner we must, I think, say, if we would say

‘the truth, that it is the tendency, or nature, of the human heart

to sin.

~ It is further objected, that the uniformity of sin in children, and

therefore in all the human race, may be fairly explained by the

nature of Moral Agency.

‘It is to be observed, that such, as make this bi jhalinn sup-

pose the Freedom of the Will to lie in self-determination; the

liberty of indifference ; and the liberty of contingency. By per-

sons, who hold this scheme, a more unfortunate objection to the

doctrine could not, I apprehend, have been easily devised.

~ f the freedom of the will is the freedom of Contingency ; then

‘plainly its volitions are all accidents ; and certainly the chances,

arithmetically considered, are as numerous in favour of virtuous

volitions, as of sinful ones. There ought therefore, on this plan,

to be, and ever to have been, as many absolutely virtuous per-*

sons in the world, as sinful. —— all ought not to be sin-

ful.

Sf the freedom of the will is the freedom of Indifference ; the same

‘consequence ought to follow: for, if there be no bias in the mind to-

wards either virtue or sin, at the time immediately preceding each of

its volitions ; and the freedom of each volition arises out of this fact ;

then certainly, there being no bias either way, the number of vir-

tueus, and that of sinful, volitions must naturally be equal: and

| HUMAN DEPRAVITY; [SER. XXX.

no cause can be assigned, ‘why every man, independently of his

renovation by the Spirit of God, should be sinful only. ‘

If the Liberty of the Will consist in Self-determination ; and the

mind, without the influence of any motive, first wills that it will

form a second volition ; and this volition depends for its freedom

on the existence of such a preceding one; then it is plain, that

from these preceding volitions as many virtuous as sinful ones

ought to be derived; because the preceding, or self-determining,

voliaoh: are by the supposition, under no influence or bias from

any cause whatever.

Thus it is evident, that according to all these sdpiseditions there

could be no preponderancy, much less an universality, of sin in

the world. The state of facts is, therefore, wk irieinsr to the

objection, as supported by them all.

Further, the Freedom of Will, and consequently Moral aigatabgi

in Man in this world, is the same with that of the Spirits of just

men made perfect in Heaven; the same with that of Angels; the

same with that of the Man Christ Jesus. Whence, then, does it

come to pass, that the same moral agency leads, or influences,

these beings universally to virtue, and men in this world univer-

sally to sin? This question the objectors are bound to answer.

V. The last proof of the Doctrine, which I shall adduce at the

present time, is the Death of Infants.

_A great part of mankind die in infancy, before they are, or can

be, capable of moral action; in the usual meaning of that phrase.

Their death is attended with all the apparent suffering, usually

experienced by persons of riper age, and with such suffering, at

least, as plainly is often intense. ‘Their death is, also, an ordi-

nance of God; a dispensation of his immediate government.

The language of this dispensation cannot, I think, be mistaken;

and its meaning cannot be that of approbation. It is also the

language, literally, of the Curse, denounced against our first pa-

rents; and the execution of that Sentence, so far as this world

is concerned. So St. Paul has directly declared, Death has

passed upon all men for that all have sinned. The wages of sin

as death. Death then, the fruit, or wages of sin, the punishment

denounced against it in the original sentence, must, I think, be

acknowledged to be indubitable evidence of the existence of de-

SER. XXXII.] DERIVED FROM ADAM. 13

pravity in every moral being; that is, every being capable « of

depravity ; who is the subject of death.

Tt ought here to be remembered, that death arrests Infants in

every fot of distress and terror, in which it befals persons of

riper years. They, together with others, are swept away by the

immediate hand of God in those various. judgments, with which

He awfully punishes Mankind. They are swept away by the

silent, awful hand of the pestilence ; are consumed by the con-

flagration ; overwhelmed by the volcano; swallowed up by the

earthquake ; and wasted by the lingering agonies of famine. At

the same time, they suffer, from Mankind, all the deplorable vio-

lence of war, and the unnatural cruelties of persecution.

With these facts in view, we are compelled to one of :these

conclusions; either that Infants are contaminated in their moral

nature, and born in the likeness of apostate d4dam ; a fact irre-

sistibly proved, so far as the most unexceptionable analogy can

prove any thing, by the depraved moral conduct of every infant,

who lives so long, as to be capable of moral action: or that God

inflicts these sufferings on moral beings who are perfectly inno-

cent. I leave the alternative to the choice of those, who. object

against this doctrine.

_ There are but two objections to this argument within my know-

ledge. The first is, that beyond the grave Infants may be com-

pensated for ther sufferings by receiving superior degrees of happr-

ness. This Objection will be easily seen to be of no validity.

It is certainly unnecessary for God to make Infants unhappy,

here, in order to make them happy in any manner whatever,

hereafter. Angels are made completely happy in heaven, with-

out having suffered any preceding unhappiness. Plainly, Infants

might be made happy, to any degree, inthe same manner. But

if the sufferings of Infants are unnecessary, then they are cause-

less, on the scheme of this Objection; and God is supposed to

create so much misery, merely to compensate it by so much fu-

ture enjoyment. I think this conduct will not, soberly, be at-

tributed to the Creator; since it would plainly be disgraceful te

any of his Intelligent creatures.

The second Objection is, that God governs the Universe by Ge-

neral Laws; and that m their operation, mmequatities, and evils,

te. HUMAN DEPRAVITY ; [SER. XXXIl.

ought to be expected. There are two answers to this objection.

The first is, that God cannot be supposed to establish any gene-

ral law, which produces injustice; such as the suffering of virtu-

ous beings must be acknowledged to be. The second is, that —

this is itselfa general law; extending probably to one third, or one

fourth, of the human race. The dispensation therefore, and not

the exceptions, is unequal and evil, according to this scheme.

Surely the difficulty is not lessened by such a supposition.

It will probably be farther said, that so many difficulties attend

this part of the doctrine, as to perplex, and distress, the mind no less

than the suppositions already refuted. The difficulties, attending

the existence of Moral Evil are, I readily acknowledge, very

great, and they easily become very distressing ; whatever scheme

of thought we may adopt concerning this subject; that is, if we

pursue it to any extent. But, I apprehend, the chief of those

difficulties, which necessarily attend us, will be found to lie in the

Fact, that Moral Evil exists. To these we may, or may not, as

we please, add others, found in the particular scheme of doctrine,

which we choose to adopt. The doctrine, asserted in this dis-

course, is, I think, unanswerably supported by Revelation, and

by Facts. Of course, it adds to the original difficulties, inherent

in the existence of Moral Evil, no new ones of its own. The

schemes, which lam opposing, contain, on the contrary, a new

series of embarrassments, beside those, which are common te

them and to the doctrine of this discourse. The truth is, the sub:

ject of Moral Evil is too extensive, and too mysterious, to be

comprehended by our Understanding. Some things, the Scrip-

tures teach us concerning it; and these are usually furnished

with important evidence from facts. Many other things, per-

taining to this subject, lie wholly beyond our reach. What we

can know, it is our duty, and our interest, to know. Where

knowledge is unattainable, it is both our duty and interest to

trust humbly and submissively to the instructions of Him, who is

Tue Onty Wise.

But in this so difficult and perplexing dispensation there is no:

thing more absolutely inexplicable, than in many others, which,

because we are less interested in them, we generally consider as

scarcely mysterious at all. I will mention one, out of very

SER. XXXII.} DERIVED FROM ADAM. 15

many. The state of the Animal world, generally, is such, as to

baffle all human investigation. Why most animals exist at all,

and why any of them are unhappy ; are subjects, which defy and

silence, the most ingenious inquiries of Man. Nor 1s it origin-

ally strange, that the dispensations of a Being, whose ways are

above ours, as the heavens are higher than the earth, should be in-

comprehensible, and inexplicable, by us.

It ought to. be here remembered, that that, which is true, is not

Seated. by any difficulty whatever, so far as its truth merely is

concerned; and that that, which is known, is not rendered less

certain by that, which is unknown; whatever connexion may

exist between them; or whatever embarrassments may arise

concerning that, which is unknown.

It was with these views, that I chose to state the doctrine of

this discourse in the words, in which it was expressed. I ob-

served, that in consequence of the Apostasy of Adam all men have

sinned. The universality of sin was, I trust, proved sufficiently

in two preceding discourses. In this, if I mistake not, it has

been proved, that the sin of Mankind has existed in consequence

of that.Apostasy. By this language I presume my audience un-

derstand me to intend, that if Adam had not fallen, sin would not

have entered this world. To this single fact I have confined all

my observations ; because this is the simple account, given in

the Scriptures ; a because I supposed it capable of being

easily comprehended, and satisfactorily proved.

I shall only add, that a Cause of human depravity is here al-

leged, of which all the characteristics, mentioned in the com-

mencement of.this discourse, may be truly predicated: viz. The

corruption of that Energy of the Mind, whence volitions flow ; and

which Ihave heretofore asserted to be the seat of moral character in

Rational beings. This cause must be acknowledged to be uni-

versal ; to be every where the same ; and not to have abede existed.

It must also be conceded, that it began to exist, according to the

Scriptures, as early as the effects, which have given birth to all

our inquiries concer ning the Corruption of Mankind. )

SERMON XXXII.

DEPRAVITY OF MAN.

eet YE ieee

REMARKS.

Romans mx. 12.

Wherefore, as by one man sin entered into the world, and death by

sin, and so death hath passed upon all men for that all have

sinned.

Iw the four preceding discourses I have endeavoured to show the

Universality, and Extent, of human corruption ; and its existence

an consequence of the Apostasy of Adam. It is now my design to

subjoin to the observations, made in these discourses, several

Remarks, naturally arising from the consideration of this subject,

and of no inconsiderable importance. The end of all doctrinal

preaching is to persuade men cordially to receive truth, that they

may be governed by it in their conduct ; and of preaching, in any

particular instance, to persuade them seit to receive one truth, in

order to their reception of others.

From doctrines so important, and so absolutely fundamental,

as those, which have occupied these discourses, very numerous

inferences, of great moment, cannot fail to be drawn by a mind,

addicted to solemn contemplation. A small number of thet:

only, can, however, be mentioned with advantage in a single

sermon. For the present occasion I have selected the following.

SER. XXXII] REMARKS. 17

I. It is evident from the last of these discourses, that the corrup-

tion of Man is not the result of any given sgn of Government,

nor of any given character in Rulers.

At this subject I have glanced in a former discourse ; but have

reserved the more extensive discussion, which it merits, for the

present occasion.

It has been frequently and iAuinphantly said, particularly in

modern times, that the corruption of mankind is wholly artificial ;

and owes its existence to civilized society ; particularly to the forni

and administration of government, and to the civil and ecclesias-

tical rulers of mankind.

Lhe method, in which these orders of men are supposed te

have corrupted their fellow-men, is that of oppression. At least,

this is considered as the chief instrument of the corruption; and

is supposed to operate, principally, in two ways; viz. keeping

them poor, and keeping them ignorant.

It ought, undoubtedly, to be acknowledged, that the rulers of

mankind have extensively corrupted them, that they have also

greatly oppressed them, and that by keeping them poor and ig-

norant they have contributed in a very great and guilty degree to

the increase of their corruption. It ought to be further acknow-

ledged, that rulers, and other men of wealth and influence, have

much more effectually, and extensively, corrupted their fellow-

men by example, art, and seduction ; by exhibiting to them pow-

erful temptations; placing within their reach the means of sin;

making the path to perpetration smooth, easy, and safe; and

presenting to them arguments, ingeniously and laboriously con-

trived to justify them in the commission; than they have ever

done by both the methods, alleged above. The philosophers,

with whom I am contending, have probably insisted less on this

source of human corruption, partly because they wished to ren-

der the men in question odious, and thought this an efficacious

méan of accomplishing their purpose; and partly because they

were sensible, that themselyes were deeply implicated in the

charge of corrupting mankind in the manner last mentioned. So

far as argument and influence have increased the turpitude of the

human character, few men are chargeable with so great a share

of the guilt. Their arguments concerning moral subjects have

Wty Wet. 3

1S DEPRAVITY OF MAN. [SER. XXXIi.

been commonly mere means of seduction; and their example

has only seconded their arguments. A host of ancient philoso-

phers were banished from Rome, as a public nuisance. Had a

large proportion of modern ones lived in the same city, at the

same time, there is little reason to doubt, that they would have

shared the same fate, for the same reason.

The form of Government, also, in some cases, and the pecu-

liar administration of it in others, have undoubtedly contributed

in a distinguished degree to the depravation of mankind. Mo-

narchies have produced this effect by immense patronage; by

the operations of despotic power, demanding and effectuating a

slavish dependence, and a base sacrifice of principle, in their

subjects ; by splendour, luxury, war, and a general! dissoluteness

of manners. Republican governments, although in certain cir-

cumstances more favourable to virtue, have yet, at times, been

equally pernicious by furnishing opportunities, and strong tempt-

ations, for the sacrifice of integrity at elections, for caballing,

bribery, faction, private ambition, bold contentions for place

and power, and that civil discord, which is naturally accompa-

nied by the prostration of Morality and Religion. Thus Rome,

in the time of Marius and Sylla, degenerated with inconceivable

rapidity. This example many other Republics have been but

too willing to follow. The heathen priests and princes, also, al-

though generally believing in the most serious manner the mise-

rable, demoralizing idolatry, which they professed, found a deep

interest in the establishment of their religious systems, and the

deplorable corruption, by which they were of course attended.

The Romish Merarchy, uniting in itself all authority both se-

cular and ecclesiastical, presented immense inducements to the

love of wealth, power, splendour, and sensuality ; and vast means

of gratifying these corrupt propensities of the human heart. At

the same time, it held out the most efficacious motives to the per-

petuation of these enjoyments by keeping Mankind in a state of

abject ignorance, slavery, and corruption. In this manner it con-

tributed more to this dreadful purpose than any other political

system, which the world has ever seen. Like the mountains,

_ piled up by the Giants, it seemed, for.a time, to menace Heaven

itself with the loss of its dominion over the Earth; and, like

SER. XXXIII.] REMARKS. 19

the Deluge, swept from this world almost every thing which had |

• life.

It must further be conceded, that among protestant ministers,

although plainly the most unblameable and exemplary class of

men, who in equal numbers have ever appeared in this world,

there have not been wanting those who, by means of their latitu-

dinarian doctrines, and loose lives, have exercised a malignant

influence over their fellow-men, and contributed in a serious de-

gree to the depravation of the human character.

Finally, Infidel Philosophers, of modern times, have surpassed,

in the wonderful rapidity and success, with which they have dis-

solved the human character, and destroyed the very remembrance

of principle, even the portentous mischiefs of the Romish Hie-

rarchy. Were it not, that such nuisances to the world are, in

their very nature, incapable of operating with such efficacy for

any long continuance; they would change the earth into a desert,

where no principle would spring, and no happiness grow. Like

the Genii, fabled in Arabian Tales, they would enchant the

towns and cities of this world with a more than magical wand;

and, where rational and immortal beings once lived and acted,

where morals flourished, Religion scattered her blessings, and

the worship of God ascended to Heaven as the odour of sweet in-

cense, leave nothing but the forms of men; without motion, with-

out life, without souls ; imprisoned beyond the hope of escape

within their encompassing walls, and surrounded by nothing but

silence, solitude, and death. :

. These concessions will, it is presumed, be thought sufficiently

liberal and ample. Still the doctrine, against which they have

been pleaded, is not even remotely affected by them; but stands

in full force, and on the basis of conclusive evidence. For,

Ist. The subjects of virtuous rulers have been deeply depraved.

Rulers, although in a great majority of instances corrupt, and,

in many, wonderfully corrupt, have yet in many others been vir-

tuous, and in some eminently virtuous. It will not, as with truth

it. plainly cannot, be denied, that virtuous rulers have had a real

and happy influence in reforming those, whom they governed.

The example, and efforts, of all men in high authority have ever

been efficacious; if good, to encourage virtue; if evil, to promote

20 DEPRAVITY OF MAN. (SER. XXXII.

~~

vice. The good, which virtuous rulers have done, has not been

here merely negative: that is, they have not merely ceased to

corrupt their fellow-men ; but with a positive efficacy they have

directly contributed to make them better. This is so evident

from uniform experience, that an attempt to prove it would only

be a waste of time. Example and influence are proverbially

powerful, even in private life; and no man needs to be informed,

that they are more effectual in the chair of authority, than in the

cottage. Nor will any man, acquainted with history, deny, that

David, Hezekiah, and Josiah, the Maccabees, Alfred the Great, Ed-

ward VI; or the two elder Gusiavuses, reformed, in a serious

degree, the nations over whom they presided. |

Still it is equally well known to all persons of information, that

no ruler, and no succession of rulers, ever changed the native cha-

racter of man in any such manner, as to make the nations, whom

they governed, generally virtuous; or at all to lessen the evi-

dence, which supports the doctrine of universal depravity. What

they have done we style, with metaphysical exactness, Reforma-

tion; that is, forming anew the moral character, which’'they actu-

ally found, and which, only, was every where the subject of their

ellorts. In our very language we thus testify, unwillingly perhaps,

that the moral character of our race is such, as needs to be formed

anew ; or, in other words, is depraved. Even this reformation good

rulers have accomplished with great labour and difficulty ; and it

was confined to a number of instances, ina melancholy degree mo-

derate. Of this truth flagrant proof has been furnished in the sud-

den and deplorable revival of all kinds of iniquity at the moment,

when the restraining influence of a good ruler has been taken away

by death and new license has been given to the free indulgence of

the native human propensities by the succession of a wicked prince

to the sceptre. Sucha prince has had more influence to corrupt a

nation in a year, than a virtuous one to,amend them during his

whole reign. Manasseh pulled down in a day what Hezekiah

had been building up through his life. Or, perhaps, in more ex-

act language, what virtuous princes accomplish with such vast

labour, dissolves of itself, under the malignant influence of cor-

puption universally experienced; and universally operating,

whenever that corruption is freed from the restraints, imposed on

SER. XXXHL.] REMARKS. 21

it by Virtue, seated upon the throne. Were the mind of man ori-

ginally inclined to virtue, this would be impossible.

Qdly. Those subjects, who have been raised above the oppression

and ignorance contended for, have not been more free than others

from this depravity.

If the oppression and ignorance, specified, were indeed the

causes of this corruption; then the corruption ought not to be ex-

tended to those subjects, who were neither ignorant, nor oppress-

ed. But wedo not find these men, in fact, any better than their

fellow-subjects.

_ On the contrary, the more that men have possessed the means “f

ms pl and sin; the more wealth, independence, and self-con-

trol they have enjoyed; the more corrupt they have usually

been. How often do we see a youth, or a poor man, by coming

suddenly.to opulence, and high personal independence, lose his

former sober, decent character, and become at once grossly im-

moral? So common is this fact, as to be proverbially remarked,

and to be the foundation of important prudential maxims concern-

ing the management of our children. All observing men, even

of the most ordinary education, hold it as a fundamental doctrine

of experience, that ct is harder to bear prosperity than adversity.

Men of science, Jearning, and extensive information, have, in

the mean time, been to a great extent exceedingly corrupt and

wicked ; incomparably more so in degree, than the ignorant ;

and proportionally as much so in the number of instances. The

ancient philosophers, the most learned and intelligent men of the

Heathen world, were very generally gross examples of sin. _ Infi-

del philosophers in. modern times have, in this respect, certainly

not fallen behind them. Of the former of these assertions Cicero,

Plutarch, Lucian, Seneca, and Diogenes Laertius, themselves phi-

losophers, are ample and unimpeachable witnesses ; of the latter,

the writings, and lives, of the philosophers themseives. The

truthis, as any man, who knows any thing of the subject, readily

discerns; knowledge is a thing, entirely distinct from virtue, not

necessarily connected with it, and, without virtue, is but too of-

• ten the means of ingenious, powerful, and dreadful iniquity. There

is not a reason, furnished by experience, to induce a belief, that

the increase of knowledge. is of course the increase of virtue.

22 DEPRAVITY OF MAN. SER. XXXII.

-~

3dly.. In those states of society, where Rulers have the least in-

fluence which 2s possible in the present world, men are not less vi-

dious, in proportion to their power of being vicious, than they are,

where Rulers have the greatest influence.

For complete proofof this assertion I appeal to the state of the

aboriginal Americans. In the state of society existing among

these people, men are as independent, andas little influenced by

power, authority, and governmental example, as men, living to-

gether,can be. Here, neither kings, nor nobles, nor priests, have

any other weight, or control, than that, which springs of course

from the mere gathering together of human beings. Yet no man,

who knows any thing of the morals of these people, can hesitate

to acknowledge them corrupt, in a degree enormous and dreadful.

Fraud, falsehood, lewdness, drunkenness, treachery, malice, cruel-

ty, and murder, acted out in the most deplorable manner, are strong

and dreadful features of the whole savage character. Here, then,

the vice exists anterior to artificial society, and in the state, nearest

to that, which is called “* The State of Nature.” _Whatis true of

the American savages is true of all others ; and universally furnishes

undeniable proof of fearful depravity, originally inherent in Man

and wholly independent of the causes alleged in this objection.

4thly. Republics have been equally corrupt with monarchies.

In Republics the influence, and the oppression, of Kings are

unknown. If, then, Republics have been no less corrupt than

monarchies ; regal oppression and influence are falsely alleged

as the proper and original causes of human depravity ; since, here,

they do not exist. In the most absolute freedom ever found in

Republics, wickedness has been as truly the character of men,

as in kingdoms. This character, also, has been equally deprav-

ed; not in all instances, I readily grant ; but in more than enough

to establish the doctrine. Carthage, Rome, Athens, Sparta, Ve-

nice, the Grison states, and Republican France, are undeniable ex-

amples. It ought particularly to be remarked, that Republics

have usually oppressed their provinces with more unfeeling cru-

elty, than monarchies. Their own freedom, therefore, has not

made them at all more friendly, but less so, to the freedom and

happiness oftheir fellow-men. The deplorable vassalage, exist-

ing in our own country to an enormous extent, is a flagrant and

SER. XXXIII.] REMARKS. | 93

melancholy, although it may be thought an invidious, proof of

this assertion. If, then, some Republics have been distinguish-

ed by a higher degree of virtue, as has undoubtedly been the

fact; the cause was not their freedom; for that has universally

existed, and operated; but something peculiar to themselves.

5thly. In the Republics, which have been most distinguished for

virtue, Ministers of the Gospel have had the greatest influence.

Switzerland, Holland, Massachusetts, and Connecticut, have

long, by general acknowledgement, been placed among the most

virtuous Republics. But, in all these, Clergymen have had more

influence, than in any other. On the contrary, where Clergy-

‘men have had little influence, there has been comparatively but

very little virtue. Of this truth instances are numerous, and at

hand. They are, also, too clear to admit of a doubt. The ge-

neral voice of mankind has decided this point; and from this

voice there can be no appeal.

Hence it is evident, that the influence of Clergymen is so far

from contributing to the corruption of Mankind, upon the whole,

that it has meliorated their character, most, where it has most

prevailed; and rendered them materially better than they have

been elsewhere. I speak here, it will be observed, only of pro-

testant Ministers of the Gospel. 1 know it has been the custom

of Infidels to groupe them together with Romish Priests ; to whom

of all men they have been most opposed, and whom they, more

than any other men, have contributed to overthrow; and with

Heathen Priesis ; with whom they have nothing in common, ex-

cept the essential characteristics of men, and a title, at times ap-

plied to both; a mere generic name; formed by the same letters

indeed, but meaning, in the different applications, things as un-

like, as folly and wisdom, holiness and sin. As well might New-

ton, Locke, Butler, and Boyle, be united in a monstrous assem-

blage with Spinosa, Voltaire, Diderot, and Condorcet, because

they have all been styled Philosophers; 4/fred twinned with

Kouli Khan, because they have both been called kings; and Sy-

denham be coupled with an Indian Powwaw, because they have

both been named Physicians.

It ought further to be observed, as an universal truth, that in

all protestant countries ; the countries, where virtue has flourish-

24 DEPRAVITY OF MAN. [SER. XXXII.

ed more than in any other; the existence of virtue has been ex-

actly proportioned to the influence of Ministers of the Gospel.

All real virtue is the effect of the Gospel, crowned with the di-

vine blessing. But wherever the Gospel has the greatest effects,

its Ministers are the most respected and influential; for the prin-

cipal efficacy of the Gospel is conveyed through their preaching,

candidly and kindly received. Scotland may be mentioned as a

strong instance of this general truth. In that country, under a

regal government, and amid the influence of a powerful body of

Nobles, supposed by my antagonists to be so hostile to the exis-

tence of virtue, there has perhaps long been less vice, and more

virtue, than in any European country of equalextent. Yet, there,

the influence of Clergymen has, in all probability, been greater

than in any other protestant country. :

6thly. In a state of Anarchy, virtue is uniformly at the lowest

ebb, and vice most prevalent and dreadful.

In a state of anarchy all lawful authority and regular influence,

both civil and ecclesiastical, are extinguished; and lose, there-

fore, whatever efficacy they may be supposed to possess towards

the corruption of mankind. Yet of allsituations, in which socie-

ty can be. placed, anarchy is the most pernicious to the morals of

men. Of this truth we have proverbial evidence in the great

practical maxim, That no people can exist, for any length of time,

in a state of anarchy. Of the soundness of this important doc-

trine, our own country, during the late Revolution, gave sufficient

proof. When the restraints of Government and Religion were

only partially taken off, men became vicious in a moment, to a

‘ degree, here unexampled. I myself have seen a number of men,

commonly sober, decent, moral, and orderly, in their deportment,

lose, upon joining a mob, even the appearance of these charac-

teristics; and exhibit more and grosser vice in a few hours, than

in many preceding years.

The restraints of Government and Religion are, therefore, so

far from making men worse upon the whole, that without them

men become so profligate, as to render it impossible for them

even to live together. All this is indeed very easily understood.

Government, in the great body of cases, restrains men only from

vice; and Religion, that is, the Religion of the Gospel, in every

SER. XXXI1.J REMARKS. 25

case. The sanctions of Government are protection to those who

obey, and punishment to those who disobey. The sanctions of

Religion are endless rewards to virtue, and endless punishments

tosin. That these sanctions promote vice is a paradox, which

I leave to be solved by others. He,“who can solve it, will prove

in his solution, that men are disposed to be virtuous and vicious

without motives to either; and to be virtuous, only under the in-

fluence of the strongest motives to vice; and vicious, only under

the influence of the strongest motives to virtue. The honour of

this discovery I shall not dispute with any man, who is willing to

claim itas hisown. |

The truth plainly is, and ever has been; Mankind, as a body,

are uniformly more or less wicked, in proportion to the means,

which they possess, of vicious indulgence; and to the tempta-

tions, by which they are surrounded. Kings, nobles, and all

others possessed of wealth, power, talents, and influence, al-

though having the same nature with other men, are usually more

vicious, because these things furnish them with ampler means of

sin, and stronger temptations. Mediocrity of life, on the contra-

ry, has ever been believed by wise men among Heathens, as well

as Christians, to be the state most favourable to virtue; and has,

therefore, proverbially been styled the Golden Mean. Agur has

taught this doctrine from the mouth of God. Experience and

Common Sense have given it their fullest attestation.

Even poverty and persecution have in many instances proved

favourable to morals and religion. The poverty of Sparta was

a prime source of whatever was honourable in its character ; and

Christianity flourished amid the sufferings of its Martyrs.

From these observations it is evident, that the depravity of

man exists independently of every state of society, and is found

in every situation, in which man is found; that it exists wherever

oppression is, and wherever it is not; with, and without, the au-

thority or influence of privileged men ; in the independent savage,

and the abject slave of Asiatic despotism; in the wild Arabian,

and the silken courtier; in the prince who is above all law, and

the peasant who is subjected to every law. The scheme, which

f am opposing, is, therefore, a mere plaything of doubting Phi-

losophy, making for herself worlds, as ehildren make soap-bw)-

Von. II. ri

26 DEPRAVITY OF MAN. [SER. XXXII.

bles, amusing herself less rationally, and hoping for their perma-

nency with more egregious credulity.

IJ. [tis evident from these discourses, that the scheme of Human

Perfectibility is without any foundation.

There are two methods, ip. which this truth may be satisfacto-

rily evinced.

Ist. From Fact.

Mankind have, in every age, laboured with great earnestness

to perfect the human character. The immense toils of education

have been intentionally directed to this end. Schools and Col-

leges without number have been erected; multitudes of wise and

industrious men have laboured through life; books have been

written, laws have been enacted, and magistrates have been em-

ployed, in an almost endless multitude; for the same great pur-

pose. Nay, God has Himself revealed his own Will; requiring

with infinite authority, instructing with infinite wisdom, and urg-

ing with infinite motives, that men should become virtuous. The

Redeemer of Mankind was born, lived, and died; the Spirit of

Grace has descended, influenced, and blessed; the worship of

God has regularly been celebrated through a great part of the

world; and a vast succession of wise and faithful ministers have

spent life ; to accomplish this glorious design. Yet how little

has been done? How few have been seriously amended? What

one has been raised to perfection? Trace the history, search

the race, of Man; and tell me, Where is he to be found?

Shall we then believe, that the schemes of modern philosophy

will accomplish what all preceding philosophers, and men much

wiser than philosophers, what the Word of God, the Redemption

of his Son, and the communications of his Spirit, have never. yet

accomplished? Can human perfection be the result of a benevo-

ence, which, indeed, utters good words, but is a total stranger to

good actions; which is occupied in lamenting, while it should

relieve ; which says to the poor, the hungry, and the naked, De-

part in peace; be ye warmed, and be ye filled: which is exhaled

in sighs, and emptied out in tears: which shrinks from the. cot-

tage of poverty, and withdraws its icy hand from the supplica-

tions of distress; which agonizes over imagined sufferers in Ja-

pan, but can neither see, nor hear, real ones at its own door:

SER. XXXII] > REMARKS. 27

which deplores the disastrous fate of profligates and villains, and

arraigns the justice, which consigns them to the gaol or the gib-

bet; but exults in the ruin of worth, the destruction of human

peace, and the contemplated devastation of a world? Can the

perfection of man be the result of intelligence, which dictates, as

the happiest state of society, a community of labours; in which

the idle would literally do nothing, and the industrious nothing

more than to supply their own absolute wants: a community of

property ; in which little would be earned, much of that little

wasted on mere lust, and the remainder lost ; because none would

preserve what none expected to enjoy: a community of wives; 3

in which affection would cease, principle vanish, furious animosi-

ty distract, and fierce revenge assassinate; and in which chil-

dren would grow up, when they did not perish in infancy, with-

eut a known father, without comfortable subsistence, without

education, without worth, without a name. When Men become

immortal by medicine and moral energy, according to the dreams

of the same philosophy, they may perhaps become perfect by the

proposed schemes of its discipline.

‘To such persons, as insist, that the melioration suggested has

failed, because the means used were imperfectly fitted to accom-

plish the end; I answer: If the end were possible; it is reason-

able to believe, that amid so great a variety, extent, and contin-

uance, of these means, directed to this end by the highest human

wisdom, some one system would have succeeded. As these have

allfailed; it cannot be rationally doubted, that all others will fail.

Those, particularly, which are now offered as substitutes, pro-

mise not even the remotest degree of success ; and are, on the other

hand, fraught with the most portentous thnreatebfips of absolute

ruin. To these things I will add; that the authors of them, on

whom their efficacy ought first to be proved, are farther removed

from virtue, than mankind in general. Until their own charac-

ter, therefore, is materially changed for the better, they may be

unanswerably addressed with the forcible Jewish proverb, Phy-

sician heal thyself.

Qdly. It is also clearly evinced by the nature of the case.

The depravity of Man is a part of his constitution, of his nature,

of himself. To perfect his character it would be necessary to

93 DEPRAVITY OF MAN. [SER. XXXII.

change him into a new creature; and separate a part of that,

which makes him what he is: viz. his moral character. It would

be equally rational to say, that Man in the present world can be-

come a flying creature, as that he can become a perfect creature.

If he can be turned into a Bird, he may also, perhaps, be-chang-

edinto an Angel. All that has been hitherto done, and therefore

all that will hereafter be done, is to confine one class of his de-

sires, viz. those which are sinful by their excess, within juster

bounds ; and to prevent in some measure the risings of the other,

viz. those which are sinful in their nature. Until more than this

shall be effected, the world will be equally, and justly, astonished

at the folly, which could persuade Godwin, that a plough could

be made to move through a field of itself, and that man could be

rendered pertect by his scheme of discipline.

Ill. From these discourses it is evident, that the fundamental

principle of moral and political science, so far as manis concern-

ed, is his Depravity.

It will not be questioned, phates virtuous and depraved beings

differ from each other radically ; ; nor that the science of the one

must of course differ in its fundamental principles from the

science of the other. A philosopher might, if possessed of compe-

tent knowledge, describe exactly the character of an Angel; and

yet scarcely say any thing, except what pertains to a moral being

as such, which would be at all applicable to the character of man.

A Book, displaying the whole nature and conduct of our first pa-

rents, in Paradise, would contain scarcely any thing, descriptive

of their apostate descendants. But all science of this nature is

founded in facts ; and is formed of facts, and the relations which

spring from them. The first great fact in the science of Man is,

that he is a depraved being. This is the first and fundamental

fact, because out of it arise, and by it are characterized, all his

volitions, and all his conduct. Hence every thing, pertaining to

Man, is coloured, and qualified, by this part of his moral nature ;

and no description of him can be true, and no doctrine sound, orde-

fensible, into which this consideration does not essentially enter.

Equally true is it, that no system of regulations can be practically

suited’to him, or fitted to control his conduct with success, or ef-

ficacy, which is not founded on the same prineiple.

SER. XXXII] REMARKS. 99

From these observations it is evident, that much of what is

published, and received, as moral and political science, is only

science falsely so called. \t considers man as originally a vir-

tuous being; accidentally, and in some small degrees, warped

from the path of rectitude, and always ready to return to it again;

deceived, and abused, by insidious and peculiarly corrupted in-

dividuals ; but, left to himself, designing nothing beside what is

good, and uttering nothing but what is true. This indeed is a cha-

racter devoutly to be wished ; but the picture is without an ori-

ginal; in the language of painters, a mere “ fancy-piece:’’ and

it would be as easy to find the human chardcter in a Gryphon of

Ariosto, or the sylphs, gnomes, and nymphs, of Rosicrucius, as

in a library filled with this species of philosophy.

Were these systems to terminate in speculation only, their au-

thors might be permitted to dream on without disturbance. But

unhappily their doctrines are made the foundation, and directory,

of personal conduct, and public administration. Rules of private

life, municipal laws, and other governmental regulations, are

drawn from these pleasing, but merely hypothetical doctrines ;

and are intended, and expected, actually to control men, and

their affairs, so as to effectuate good order, peace, and prosperity.

Here the influence of systems, which proceed according to this

scheme, becomes eminently dangerous, malignant, and fatal. All

the measures, founded on them, are fitted for the inhabitants of

some other planet, or the natives of fairy land, or the forms which

haunt the dreams of a distempered fancy, with an incomparably

better adaptation, than for men. Of course, they can never be-

come practical, or useful, to such beings, as really exist in this

world; impatient even of necessary restraints ; selfish ; covetous ;

proud; envious; wrathful; revengeful; lewd; forgetful of God ;

and hostile to each other. Open your eyes on the beings around

you: cast them back on the annals of history: turn them inward

upon yourselves : and you will find ample and overwhelming

proof of the truth of these observations.

On this fundamental folly were founded all those vain, empty,

miserable systems of policy, which, in a portentous succession,

deluged Republican France in misery and ruin. In the treatises,

laws, and measures, brought into being in that nation, during its

30 DEPRAVITY OF MAN. {[SER. XXXII.

late wonderful struggle to become free, the people were uniform-

ly declared to be good; honest; virtuous; influenced only by

the purest motives; and aiming only at the best ends. These

very people, at the same time, were employed in little else, ex-

cept unceasing plunder, uniform treachery, the violation of all

laws, the utterance of all falsehood, the murder of their King,

Nobles, and Clergy, and the boundless butchery of each other.

In a state of immorality, in a prostration of all principle, at which

even this sinful world stood aghast, this despicable flattery. was

continually reiterated; andthe miserable objects of it very natu-

rally concluded, that, as they were praised while they were do-

ing these things, they were praised for doing them. Of course

they were fixed in this conduct beyond recal. Every malignant

passion was let loose, the reins were thrown upon the neck of

every sordid appetite; the people became a collection of wild

beasts, and the country a den of ravage and slaughter. In this

situation, nothing could restrain them, but force. The wretches,

who by their songs and incantations had called up the fiends of

mischief, could not lay them; but became, in an enormous and

horrid succession, victims of their own spells; and were offered

up, by hundreds, to the sanguinary Moloch, which — had so

absurdly and wickedly idolized.

Sound and true policy will always cinandue Man as he is; and

treat him accordingly. Its measures will be universally calculat-

ed for depraved beings; and it will, therefore, never hesitate to

establish every necessary restraint. Whatever is good in man

it will regard as the result of wise, careful, efficacious discipline,

realized and blessed by God. Such discipline, therefore, it will

regularly establish, protect, and encourage. Honest, well dis-

posed, and orderly citizens it will protect; the violation of pri-

vate rights, and the disturbers of public peace, it will punish.

Nor will its restraints and punishments stop, until they have gain-

ed in some good measure their end.

JV. From these discourses it is evident, that the Redemption of

Christ was absolutely necessary to mankind.

If Man is a depraved creature, it is plainly impossible, that

he should be justified by the Law of God. When he comes be-

fore his Maker, to be gudged according to his works, he must be

SER. XXXL] REMARKS. 31

declared to have done evil, because he has in fact done it. The

Law has declared, that the soul which sinneth shall die: by the

Law therefore he must die; because he has sinned. Of course,

God cannot pronounce him just, or acquit him of guilt; because

he is guilty. Under mere law, the only situation, in which he

can he, independently of the Redemption of Christ, he can never

be justified, nor rewarded; but must be condemned, and punish-

ed. In this situation, an Atonement for his sins, such as God

with propriety can and will accept, is just as necessary for Man,

as his salvation. No being in the Universe could, so far as we

are able to discern, render this atonement, except Christ. All

other beings are, in the nature of things, under every possible

obligation to render to God all the services in their power, as

their own proper obediefce; an obedience indispensably ne-

cessary for their own justification. <A supererogatory service does

not appear to be possible for any created being; as there is no

service, which he canrender to God, which is not his indispensa-

ble duty. Thus, so far as we are able to discern, the Atonement

ef Christ is absolutely necessary for the human race; and with-

out it we can conceive of no possible way of salvation.

V. The same doctrine equally teaches the absolute sailing of

Regeneration to mankind.

That without Holiness no man shall see the Lord isa doctrine

so evidently rational, and just, that it'cannot but be believed by

every sober man; even independently of the express declaration

ef the Scriptures. But without Regeneration Man is only unho-

ly; and can, therefore, never see the Lord. The first great ef-

fect of the Redemption of Christ is to render it possible for man

to become holy, in order to his justification, and acceptance.

Had the dispensation stopped here; Man would still have been

lost. The next step in this wonderful procedure is the Renova-

tion of man; or that implantation of holiness in his heart, styled

in the Scriptures, Regeneration, or the New Birth. From the

commencement of this great change in his character he becomes

the subject of evangelical holiness; of real piety, real benevo-

lence,real self-government; or, generally of real obedience to

God. Allhis obedience, however, is imperfect; and could not

be accepted,» but. for the sake of Christ. His mediation, his

S bed DEPRAVITY OF MAN. [SER. XXXIff.

righteausness, is the sweet incense which perfumes every offering

and act of man, and renders it acceptable before that pure and

awful Being, in whose sight the Heavens themselves are not clean.

But, though imperfectly holy, man, when renewed, is really holy.

There is some good thing found in him towards the Lord God of

Israel. ‘This, as aseed of inestimable worth, is seen by the All-

searching Eye to promise a future and eternal production of fruits,

invaluable in their nature, and endless in their multitude.

VI. With equal evidence we are here taught the necessity of the

Mission of the Holy Spirit.

The Holy Spirit is the only author of the Regeneration of Man.

Lhat which is born of the flesh is flesh: that which 1s born of the

Spirit is spirit. Except a man be born of the Spirit he cannot see

the kingdom of God. Not by works of righteousness which we have

done, but according to his own mercy, he saved us, by the washing

of regeneration, and the renewing of the Holy Ghost. As, there-

fore, Regeneration is absolutely necessary to Man; and as Man

is renewed only by the Holy Spirit; so the Mission of the Spirit

is as necessary to Man, as his Regeneration; and both are no

less necessary, than his eternal life.

On these three great Evangelical doctrines I have here des-

canted very briefly, because they will hereafter be primary sub-

jects of investigation. ‘They have been now mentioned, chiefly

to show their connection with the doctrine of human depravity,

and the manner, in which they necessarily arise out of this part

of the scriptural scheme.

VII. The same considerations also teach us the manner, in which

a Preacher ought to address Mankind.

Every congregation will be regarded by a Minister of Christ,

who discerns this doctrine to be, what it plainly is, a leading doc-

trine of the Scriptures, as a collection of depraved, guilty beings,

exposed to endless punishment for their sins. On this basis will

all his sermons be founded; and to this point will they all refer.

He will exhort them to repent; because they are sinners, and

therefore need repentance. He will exhort them to believe in

Christ ; because they cannot save themselves; and because He

can, and, if they believe in him, will, save them. He will teach

them to seek for pardon of God; because they are sinners, and

SER. XXXIII.| | REMARKS. 33

must either be pardoned, or lost: to rely on the grace of God for

their justification; because,they have no merit of their own; and,

if they depend on their own righteousness, cannot be saved: and

to feel the necessity of sanctification ; because without holiness no

man shall see the Lord; and because without the sanctification

of the Spirit of Grace no man can become holy.

The terrors of the Law he will set before his hearers in their

own awful light; because by these, and. by nothing but these,

such beings can ordinarily be persuaded. The Gospel he will de-

clare to be Glad Tidings of great joy; because it is the news of

forgiveness, justification, and everlasting life, to sinners, who

would otherwise perish. Mercy he will unfold as the peculiar

glory of God in the highest, and as eminently displayed, when

peace and good-will are published to mankind. 'The distinguish-

ing excellence of the Redeemer he will explain to be his willing-

ness to seek, and save, that which was lost. The duty of Chris-

tians, now become peculiarly their duty, he will teach to consist,

in denying all ungodliness and worldly lusts, and living soberly,

righteously, and godly, in the world. ‘Thus, whether Gop or

Man, the Law or the Gospel, Heaven or Hell, morality or piety,

are the themes of his preaching; he will make the corruption of

the human heart the foundation, on which all will be built; the

great point, to which all will be continually referred.

These are subjects of preaching, which cannot fail to interest

the Preacher, who really believes them; or the hearers, who lis-

ten to them with serious attention. They state to Man, they

bring to full view, they carry home to the heart, his real condi-

tion, and only hope. He sees, if not prevented by sottish sloth,

or criminal prejudice, that the whole is the truth of God; truth

infinitely important to. himself; commending itself to his con-

science ; explaining his danger; disclosing the only way of es-

cape; unfolding deliverance from hell; and poimting out the

path to heaven. ‘The preacher, who utters these things, is readi-

ly believed to have a real meaning, when he speaks of the so-

lemnity and importance of Religion, and presses upon his hear-

ers the necessity of embracing it. They clearly discera, that

there is something, which they easily comprehend, to be done by

them; and a momentous reason, why it should be done: that a

Vou. Il. 5

34 DEPRAVITY OF MAN. | [SER. XXXII.

change real, great, and indispensable, is to be accomplished in

their peor and that, unless it is accomplished, they must

perish. Christaniny hence assumes a solemnity, which can be

derived from no other considerations, and accords with no other

scheme. Ny

The Preacher, who regards man as originally virtuous, can

neither explain to him his guilt or his danger ; show him the ne-

cessity of Christ’s mediation, or the importance of an interest in

it; explain to him the value of Faith, or the use of Repentance ;

nor exhort him to fly to the Mercy of God for forgiveness, or

sanctification. He urges, therefore, a Religion, in which both

his hearers and himself find little interest. His addresses to

them. are naturally made up of cold, common place morality ;

such as Plato taught long since, and taught much better; or at _

least with greater force. They of course become dull and life-

less ; unfrequent visitors to the house of God; and, when there,

are rarely of that number, who have ears to hear.

VIL. Inthe same manner are all men taught how fie ought te

regard themselves in their religious concerns.

The question, What will become of me hereafter? is of infinite

moment to every child of 4ddam; and is to be always determined

by the true answer to another; 4m I virtuous, or sinful ?

The man, who commences his moral course with a full convic-

tion of his guilt, his exposure to the wrath of God, and his danger of

final condemnation, will, if he goes on, direct his pt into a path,

widely distant from that, ee is pursued by men, directed by

the contrary doctrines. ‘To such a man all the accounts given in

the Scriptures, and in religious discourses built on the Scriptures,

concerning human guilt and danger, will be true and important.

The tidings of Redemption will be to him tidings of great joy ;

because they are directed to such a creature as hinieelf. Christ

to him will be infinitely precious; because he is the Saviour of

sinners. ‘The renewing power and goodness of the Spirit of Grace

will appear to him unspeakably necessary and desirable; be-

cause, Without this divine energy, exerted on his heart, he will

be a sinner forever. ‘To the atonement of Christ he will fly for

refuge ; because he cannot make an atonement for himself. To

the purifying influence of the Divine Spirit he will look for his

preservation in holiness, and his safe arrival in the kingdom: of

SER. XXXIII.} REMARKS. 35

life ; because he will know, that he cannot PRESSE NE, 20% conduct

ieinticls to that kingdom. _

As a sinner, he will feel himself guilty, condemned, and ruined ;

but, as an object of the divine mercy, he will sce sue

hopes dawning upon him from Heaven. Separated from Christ,

he will feel that he can do nothing effectual toward his salva-

tion; but as a candidate for Heaven by Faith, Repentance, and

Holiness, he will discern, that a// things may be done for him by

the Spirit of God. Left to himself, he will perceive, that he must

die for ever; but that in Christ he may for ever live.

With these views, all his self-examination, prayers, praises,

hopes, resolutions, and efforts, will take their peculiar character

from the great truth, that he is a depraved, ruined creature. His

whole life, therefore, will be the life of a believing, penitent, and

returning sinner, owing infinite blessings to the mere grace of —

God; and he will find more to animate his love, faithfulness, and

gratitude, than an Angel with the same powers could feel; be-

cause he is a forgiven and restored creature ; forgiven an im-

mense debt, and restored to holiness and endless life.

But if a sinner feels himself to be originally virtuous, he will

feebly realize his guilt, his danger, or his need of a Saviour.

The necessity of being born again, of being sanctified, guided,

and quickened, by the Spirit of God, he cannot know. _ Justifica-

tion he will regard as due to him; as the proper reward of his

merit; and holiness, as his original character, the native growth

of his mind. He may, indeed, admit it to be imperfect, and to

require some additions ; yet even these he will esteem rather as

advantageous, than necessary. Christ he will consider rather as

a convenience, as an auxiliary to him, than as his Saviour. His

ultimate reliance will be on himself, not on the Redeemer. The

Gospel, instead of being the only and most joyful news of Salva-

‘tion to sinners, will be considered by him merely as a valuable

-book ; somewhat better than any volume of philosophy ; in which

some interesting instructions may be found, and some useful pre-

cepts are given; but which is not indispensable to his eternal life.

In a word, according to his predominant feeling, both he, and

others like him, might haye done very well without the Gospel

here; and, with little danger of failure, might have obtained sal-

vation beyond the grave.

SERMON XXXIV.

APOSTATE MAN

CANNOT BE JUSTIFIED BY WORKS OF LAW.

Romans ill. 20.

Therefore, by the deeds of the Law there shall fasten be justified

in his sight.

Ix several preceding discourses I have considered the Univer-

sality, and Degree, of human corruption, and its existence in Con-

sequence of the Apostasy of Adam; and have also derived from the

observations, made in them concerning these subjects, several

_Inferences, which I supposed to be of serious importance to Man-

kind. The next object of inquiry ina System of Theology is

the Situation, in which mankind are by means of their corruption.

It is impossible for a rational being to know, that he has offended

God, and is now the object of his displeasure, without being, if

he is not absolutely stupid, deeply alarmed by a sense of his dan-

ger at least, if not of his guilt.

Allcreatures are absolutely in the hands of God, and must be dis-

posed of according to his pleasure. If he wills it, they are happy ;

if he willsit, they are miserable. He speaks, and it is done; he

commands, and it stands fast. From his eye there is no conceal-

ment; from his hand there is no escape; from his anger there is no

refuge. What, then, will become of those, who are found guilty at

the final trial; who can plead no excuse for their sins, and offer no

SER. XXXIV.] APOSTATE MAN CANNOT BE, &c. 37

expiation for their souls ? Heis nota man, as we are, that we should

answer him; and that we should come together injudgment. Neither

is there any day’s man (any mediator) betwixt us, who might lay his

hand upon us both, and make reconciliation between us. When

I say, that there is no day’s man between us and him; you will

undoubtedly understand, that I intend this as our situation, while

_ under Law, and independently of the Redemption of Christ. Of

this situation it is immensely important for us to form clear and

just views. False opinions, here, may easily be fatal to any

man. Ifhe feels safe, while he is really in danger; as his dan-

ger, if it exist, must be immensely great, and threaten his whole

well-being; his sense of safety must of course be ruinous. What-

ever is to be done for his future good must be done in this world ;

since he is to be gudged and rewarded, according to the deeds

done in the body.

The Text is the close of a long discourse concerning the de-

pravity of both Jews and Gentiles; or, in other words, of all man-

kind; and contains the great and affecting inference, drawn by

St. Paul himself, or rather given by the Spirit of God, from this

humiliating doctrine. Therefore by the deeds of the Law shall no

flesh be justified in his sight.

In order to understand the import of this interesting declara-

tion, it is necessary to form distinct and correct views of the

meaning of the term justify. This word is a term of law; in the

judicial proceedings of which 2 denotes a sentence of acquittal,

passed upon a person, who has been tried concerning his obedience,

or disobedience. The person tried, being found to have obeyed

the Law in the manner required, is declared by the Judge to be

guiltless of any disobedience. In the language of the text, he is

justified ; that is, declared to be just, or blameless, in the sight

of the Law. With exactly this meaning the word is here used

by St. Paul.

There have been frequent disputes concerning the Law, here

specified. Some commentators have insisted, that the Moral, some

that the Ceremonial, and some that the Whole, Law, given by Mo-

ses, is here intended. That neither the Ceremonial, nor Politi-

cal, Law, of the Jews is here designed by the Apostle is, I think,

completely evident from a bare consideration of the passage it-

38 | APOSTATE MAN CANNOT BE [SER. XXXIV.

self. The language is, that No riEsH shall be justified by means

of the Law intended. It can hardly be supposed, that St. Paul

meant to say this with reference to the ceremonial or political

Law of the Jews; because, except the Jews themselves, none of

the human race can be either acquitted, or condemned, or even

tried, by those Laws; since the rest of mankind not only have

never known them, but have in almost all instances been abso-

lutely unable to come to any knowledge of them.

The truth, I apprehend, is, that this difference of opinion has

arisen only from the translation of the Text. ‘The words in the

Original are Ators, s& spyuv vous x Oimouwdyceras waco, cues evemiov autre.

Wherefore, by works of Law no flesh, that is, no man, shall be jus-

tified in his sight, that is, in the sight of God. By works of Law

in the absolute sense: thatis,no man shall be justified by any works

whatever of any Law, whether natural or revealed.

The doctrine, contained in the Text, is, therefore, That no

man can be justified on the ground of his obedience to the Law of

God. |

This doctrine is so absolutely asserted in the Text, that a

plain man, in the exercise of sober common sense, would natural-

ly conclude all attempts to prove it to be misplaced and superflu-

ous. ‘¢ Whom,” he would instinctively say, ‘shall we believe,

if we do not believe God; and what declaration of God can be

believed, if this, so plain, so unambiguous, is not to be believed ?

The efforts of Reason to make it more certain, or more evident,

are merely holding a rush light to the Sun.”? So much has, how-

ever, been written, and said, to explain away even this decla-

ration, and to avoid the truth which it contains, and the same

truth, as expressed in all other similar passages of the Scrip-

tures, that, notwithstanding these decisions of common sense it

has become really necessary to examine this doctrine, as well as

others. Nor is it only necessary to examine this doctrine, as

contained in the Scriptures. It is also of importance to consider

the manner, in which it is rerarded by Reason; and to show, that

here as well as elsewhere, notwithstanding several objections

suggested against the doctrine, Reason still entirely harmonizes

with Revelation. |

In pursuance of the scheme, which I have thus proposed, I ob-

serve,

SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 39

I. That the Law of God demands perfect obedience to ali its

requisitions.

This is indeed true of every law: for it is no more than say-

ing, that the Law demands what it demands. Yet it is true, in a

peculiar sense, of the divine Law. |The requisitions of this Law

are two: Thou shalt love the Lord thy God with all thy heart, and

with all thy soul, and with all thy strength, and with all thine un-

derstanding ; and Thou shalt love thy neighbour as thyself : that is,

Thou shalt devote, with supreme affection, all thy powers to the ser-

vice of the Lord thy God, throughout the continuance of thy being ;

and thou shalt do unto others, who are included under the word

neighbour, that is, all Intelligent creatures, whatsoever thou would-

est, that they in the like circumstances should do unto thee; and

this also thou shalt do throughout the continuance of thy being.

The peculiar perfection of the obedience, here required, is the

universality of ut... No other law requires the absolute consecra-

tion.of all our powers to the obedience of its precepts, or extends

its demands to every moment of our existence.

That, which is commonly called the Law of Nature, viz. that

part of the Law, which is discoverable by unbiassed Reason,

without the aid of Revelation, requires, that we render continual

reverence and gratitude to God, and that we invariably do justice,

speak truth, and show kindness, to our fellow-men. All these

things are required by the Law of Nature, because all men either

do, or may, see them to be certainly their duty.

Withoyt inquiring at this time, whether any man, ina state of

nature, ever did any one of these duties in the manner command-

ed, I shall consider it as sufficient for the present purpose to ob-

serve, that no man ever performed them universally, as they are

here enjoined. No man, to whom the law of God was revealed,

ever loved God, uniformly, with all the heart; or rendered, uni-

formly, to,his neighbour what he would, that his neighbour in the

like circumstances should render to him: neither did any man,

ina state of nature, ever uninterruptedly render to God, the re-

verence and gratitude, or to his neighbour the truth, justice, and

kindness, which it required. Of this obedience every man has

plainly fallen short; and very few can be found, who will not, in

this view of the subject, confess themselves to be sinners.

AQ APOSTATE MAN CANNOT BE {SER. XXXIVP

Il. The only condition of Justification, known by Law, 1s com-

plete obedience to ts precepts.

The language of the divine Law, generally resembling that of

every other, is, Do these things, and thou shalt live; and Cursed

is every one, that continueth not in all things, written in the book

of the Eaw, to do them. The soul that sinneth shall die: for not

the hearers of the Law are just before God, but the doers of the Law

shall be justified. '

This condition of justification is inherent in the very nature of

Law. The Law of God, for example, requires certain things of

Mankind; and promises, that those, who do them, shall be re-

warded. But the reward is promised to no others. On the con-

trary, those, who do them not, it declares, shall be punished.

The former it pronounces just, or guiltless; the latter it pro-

nounces guilty. Obedience and disobedience are plainly the

only conditions, by which creatures, subject to this Law, can be

justified, condemned, or even tried. The same things, substan-

tially, are true of every other Law. It is presumed, no Law

was ever promulged by any authority whatever, which specified

any other condition. .

I. Lt isimpossible for mankind, or any other rational beings,

to do more than the Law of God requires. |

This Law requires, that we love him with all the heat ame

soul, and mind, and strength. Higher love, than this, cannot

possibly be rendered by any creature. It requires, that we love

him thus at all times. There is no time, therefore, in which such

love is not our duty. Supererogatory love, or obedience, of

course cannot possibly be rendered by man. Hence, if Man

ever fails of obeying, he cannot atone for the sin by any future

obedience; because all his future obedience is demanded for -

the time being. If, then, he is ever guilty of disobedience, his

future obedience, however perfect, cannot contribute at all to his

justification. )

But all men have disobeyed; nay, all are disobedient every

day, and every hour; and never render complete obedience, even

ina single instance. Noman, therefore, is justified, even for the -

time being.

AY Lhe authority of the Law is great in proportion to its impor-

SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. _ 4}

tance to the Universe, and to the greatness and dignity of the Law-

giver.

The Law of God is the feeder of his Government; and of

the happiness, which it confers on his Intelligent creatures: a

happiness partly attendant on the obedience, in its very nature,

and partly its reward from the Lawgiver. This importance of

the Law, therefore, cannot be measured.

The greatness and dignity of the Lawgiver are infinite.

That the guilt of disobedience bears, at least, a general pro-

portion to these things will not be denied. Of course, it must

be very great; much greater than we can comprehend. Par-

ticularly, it is incalculably greater, than if committed merely

against human laws, so inferior in their importance, and _ their

capacity of producing happiness; or against mere human Law-

givers, infinitely inferior in dignity and excellence.

‘The worth of our services, at the same time, is proportioned to

the worth of ourselves, who render them. The Law of God re-

quires the obedience of Archangels, as well as that of Men. The

Law is the same ; but the difference between the subjects, and the

services, in this case is inestimable by us. The services of the

Archangel are plainly of very great worth, ina comparative view ;

those of Man, of very little. The difference evidently arises from

the difference of worth in those who render them.

But the lowest created being, as truly as the highest, can sin

against any law, and any Ruler. His crimes, therefere, can be

very great, while his services must of siege be very small, in

their importance.

Hence it is plain, that, if we could do works of supererogation,

or services not required, we still could make no atonement for

eur sins. Our sins are enormous evils; and our services in a

sense nothing. :

V. The Law of God threatens punishment to the first transgres-

ston; and, also, to every succeeding transgression.

Cursed is every one, that continueth not in all things, written in

the book of the Law to do them. He, therefore, who continues in

all things, written in the book of the Law, except one, and does

them as required, yét for the omission of that one is cursed. The

soul that sinneth shall die. The soul that sinneth once; that sin-

Vor, I. is

42 APOSTATE MAN CANNOT BE. (SER. XXXIV.

neth at all; not that sinneth in a long course, and to a) _— de-

gree, of transgression.

In the day that thou eatest thereof, said God to tinal ahés shalt

surely die. Adam ate the forbidden fruit once, and lost his im-

mortality. | vent

Human Laws, also, are always formed in the same manner.

The thief, the burglar, the murderer, are all punished by human

laws for the first theft, burglary, or murder. This is indeed the

very nature of Law. | It forbids whatever it forbids, and requires

whatever it requires, under a penalty for every transgression.

The plea, that this is the first transgression, though often alleged

as a reason for tenderness and clemency, was, it is presumed,

never proposed to a tribunal of justice as a cause of exempting

the criminal from punishment, or, perhaps more properly, as’a

proof, that he did not merit punishment. ait

These considerations plainly cut off all hope, as well as all

ground, of the justification of transgressors in the sight of God, on

the score of Justice ; and prove the absolute impossibility of jus-

tification by works of Law. Still multitudes of mankind, and

among them no small number of divines, have thought proper,

notwithstanding this peremptory and decisive language of the

Law of God, toannex to it @ condition, upon which, in their view,

the hope of acceptance may be rationally formed. 1 say a@ con-

dition ; because I know of but one; viz. Repentance. As this has

been abundantly insisted on, it demands a particular conside-

ration. |

The scheme of those, who urge this condition, is, so far as my.

information extends, the following : that, although the Law of God

does indeed demand perfect obedience ; yet from the benevolence of

God, i may be fairly expected, that, even under this Law, ee

sincere penitent will be accepted.

On this scheme I observe,

Ist. The Law ttself makes no mention of any such condition,

Hence the evidence of this scheme, if it exist at all, must be

extraneous to the Law itself. It cannot but be seen, that a case

of this nature must demand evidence clearly decisive ; both be-

cause it is a case infinitely interesting to every child of Adam,

and because the Law is perfectly silent on this subject... This

SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 43

circumstance renders the scheme originally suspected; for we

cannot easily conceive of a reason, why, if acceptance was in-

tended to be granted according to this scheme, God in publish-

ing his Law should observe an absolute silence concerning this

condition; and should couch the Law in such language, as, for

aught we can see, is directly contradictory to the scheme.

Qdly. Revelation is ee where silent concerning this condition

of acceptance.

That Revelation no where expressly annexes the final accep-

tance of mankind to Repentance alone will, I suppose, be grant-

ed. Ihave been able to find no passage of this nature, myself;

and, so far as I know, sucha passage has not, hitherto, been

pointed out by any one of those, who adopt the scheme. What-

ever importance is annexed to Repentance, it certainly cannot

be said with truth, that Faith in the Redeemer is not considered

in the Gospel as absolutely necessary to the justification of the

penitent. It is no where said, that God may be just, and yet the

justifier of him, who repenteth. Until something equivalent to

this can be pointed out, as expressly declared in the Gospel, all

the evidence in favour of this scheme must be found in inference

and argument.

» 8dly. Revelation declares the contrary doctrine.

»In Galatians ii. 21, St. Paul says, If there had been a law,

which could have given life; verily righteousness. had been by the

daw. In this passage it is evident beyond denial, that no law ex-

ists, or has ever existed, which could give life, or furnish accep-

tance and consequent salvation, to men. It is further evident,

also, that Righteousness is not to Man by the Law; or, more

properly as in the original, by Law: that is, by any law what-

ever. But how those, who are not the subjects of righteousness,

that is, of moral excellence, or holiness, can see the Lord, or be

justified and saved, the Scriptures have no where explained.

In Galatians ii. 21, the same Apostle says, Jf Righteousness

come by the Law, then Christ is dead in vain; or, more accurately

according to the Greek, If righteousness exist by means of Law,

Christ certainly: hath died in vain. If righteousness do not exist

by means of Law, in any sense whatever; then Man, as a mere

subject of Law, can never be accepted. If righteousness do ex-

44 APOSTATE MAN CANNOT BE [SER. XXXIV.

ist by means of Law; then, as God himself has declared, Christ

died -in vain. A serious man must find an insurmountable: dif- .

ficulty in receiving any doctrine, which involves this consequence.

In Romans iii. 25, 26, the Apostle says, Whom God hath set

forth to be a propitiation, through faith in his blood, to déclare his

righteousness for the remission of sins that are past through the for-

bearance of God; To declare, I say, at this tume his righteousness,

that he might be just, and the justifier of him that believeth m Jesus.

In this passage of Scripture it is declared, that God set forth Je-

sus Christ to be a Propitiation, to declare his righteousness’ in

the remission of sins, that he might be just, while justifying him

that believeth in Jesus. It is therefore certain, that, if he had

not set forth Christ to be a Propitiation, he either would not have

justified any of mankind; or, if he had done it, would not have

been just. Of course, all men, who are justified, are justified

only in consequence of this propitiation, and not by means of

Law, In any sense whatever. oad

It is also evident, that Christ becomes a stopitiation®! to us

through faith in his blood; and that those only are justified, who

believe in Jesus. In the same manner, in Romans v. 9, the Apos-

tle says, Being justified through, or by means of, his blood. It is

therefore certain, that those, who do not believe, will not be jus-

ified ; and that none are justified without the blood of Christ.

In Romans iil. 30, it is said, One God, who shall justify the cir-

cumcersion by Faith, and the uncircumersion through Faith. 'There-

fore, God will justify neither circumcision nor uncircumcision

through, or by repentance. The prophet Habbakuk, Chapter ii.

verse 4th, repeatedly quoted by St. Paul, says, The just shall live

by his Faith: More exactly, The just by Faith shall live, that is,

He, who by Faith is just, shall live. Therefore no other will live.

All these and the like considerations have, however; been un-

satisfactory to the abettors of this scheme; not, as it appears to

me, from any want of explicitness in the declarations themselves,

but from their want of accordance with a pre-conceived system ;

2 system derived, J am apprehensive, more from Philosophy, than

from the Scriptures. Let us, therefore, examine the dictates of

Reason concerning this subject; and see, whether they do not

plainly, and exactly harmonize with Revelation.

SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. cas

What, then, must be the nature and language of a Law, pre-

scribing Repentance as the condition of acceptance and justifica-

tion? Plainly it must be this: He, who disobeys the Law, shall

be punished with death; but, if he repents of his disobedience,

he shall not be punished. What would be the consequences of

such a Law?

Ast. All men, who ne! to repent, nade iethead

But from universal experience we are assured beyond a doubt,

that every man would hope, that he should at some time or other

repent; because every man would consider repentance as in his

power. The. consequence, ansiemss is irresistible, that every

‘man would disobey. |

It is equally evident also, that Pil the love, and the habit, of

disobedience every man would continue to disobey so long as he

thought Repentance was in his power. But disobedience, pro-

tracted to so late a period, would become a habit so strong, that

none would repent. Nothing is more self-deceiving than a spirit

of procrastination. We see it in every thing; and always see it

the same. Such a Law, therefore, would frustrate itself; and

prove a mere encouragement to disobedience. |

Qdly. The thing, punished by sucha law, would not be Disobe-

dience, but Impenitence.

_{t is undoubtedly true, that every law eae to punish that,

which it considers as the transgression; and that only. The

thing punished, whatever it is, is in the view of the law the crime ;

and in that view nothing is a crime, except that, which is punish-

ed. . But here the law does not threaten the punishment to dis-

_ obedience, but to.impenitence. Impenitence, therefore, is in the

view of sucha law the only crime. Disobedience, according to

the very language of the law, is no crime. But nothing can be

-varcrime, except that, which is constituted a crime by the law. It

may be said, that disobedience, being forbidden by the law, is

for that reason the crime. This opinion, however, is wholly a

mistake. -The law, without a penalty, or with respect to what-

. ever it does not threaten witha penalty, ceases to be a law; and

becomes-mere advice... Disobedience to what it thus prohibits

may indeed: be imprudence, or impropriety; but cannot be a

crime in the eye of. such a law. Undoubtedly, if the law regard-

AG APOSTATE MAN CANNOT BE [SER. XXXIV.

ed disobedience as a crime, it would punish it; as every law has

done. As, therefore, the Divine Law according to this scheme

punishes impenitence i it sree impenitence as the only

crime.

But if disobedience be i a crime, it cannot be ropdueda of :

for repentance is a sorrow for crimes, and for them only. | Re-

pentance, therefore, would by such a law be rendered impossible.

3dly. In the present case, that of Man with respect to his Maker,

what Degree of repentance will excuse the transgressor from dl

nishment ? :

Must it be a perfect repentance? that is, entire, and followed

by no future sin? On this condition who could be saved? No

man ever has repented, no man ever will repent, in this manner.

Shall the repentance be imperfect; a sorrow for sin, inferior in

degree, or continuance, to that, which the nature of the case ac-

tually demands; a sorrow extending only to a part of the sins

actually committed; a confession sincerely and cheerfully made

with respect to some sins, and reluctantly concerning the rest;

a renunciation of sin, partial in degree, partial as to the number

and kinds of transgressions, and never aiming at, as well as never

accomplishing, a thorough reformation of character ?

The first difficulty, which attends this scheme, is that it is no

where found inthe Scriptures. Few men, who believe the Scrip-

tures to be the Word of God, will question the fact, that they con-

tain all the terms of Salvation. It.can hardly be supposed, that,

when God unfolded his will to mankind concerning this great sub-

ject, and declared that he had taught them all things pertaining to

life and to Godliness, he omitted this, which is altogether the

principal thing; the point, which they were infinitely concerned

to know. But there is not a declaration of this nature in the

Scriptures. At least I have never been able to find one; nor

have [ ever seen one alleged. Can it be believed, that this

should be the main term, nay, the only one, of our salvation ; and

yet that it should be no where expressed in a Revelation from

God, professedly declaring all the terms of Salvation ? :

This, however, is far from being all. The Scriptures teach us in

a thousand forms, both expressly and implicitly, that we have Re-

demption through the blood of Christ, even the forgiveness of our sins.

SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 47

As this is the doctrine of the Scriptures, so it is plainly their only

doctrine. Indeed, nothing is more evident in the nature of the

case, than that, if we have Redemption through his blood, we

have it not without his blood ; and therefore not es a Repentance

of our own.

Nor does Redacuinbvnich us any additional light in favour of

this scheme. Reason, indeed, finds itself at a loss to conceive

in what manner even a perfect Repentance can cancel former ini-

quities ; or how an absolute penitent can be accepted of God.

His sorrow for his sins can in no respect alter their nature, or

lessen their demerit ; and his future reformation cannot at all ob-

literate the guilt of Wis past life. Sorrow for sin is itself the most

unequivocal acknowledgment of guilt. If, then, the penitent

sees, and knows, himself to be guilty; God must see it also.

What, then, should prevent him from expressing his views of it

in the punishment of the sinner.

“If this Repentance is imperfect ; those difficulties are multi-

plied, andenhanced. The penitent, in this case, is still asinner;

and does not even perform the duty of repenting, in the manner,

in which he is bound to perform it. He also still loves sin in

some degree; and still, occasionally at least, practises it. After

he becomes a penitent, therefore, he goes on through life, accu-

mulating guilt, and meriting punishment. Can any man in these

circumstances rationally expect acceptance with God? Yet these

are the best circumstances, in which Man is ever found.

It is to no purpose to allege, that such a man obeys the Law in

part. The Law knows of no such condition, as partial obedi-

ence. Adam obeyed in part ; and, what no one of his progeny has

ever done, obeyed, for a time, perfectly. But for the first trans-

gression he was condemned to death, just as if he had never

obeyed at all. So far as Law is concerned, God deals with his.

descendants exactly in the same manner. Accordingly, in Eze-

kiel xviii. 24, he says, But when the righteous turneth away from

his ighteousness, and committeth iniquity, all his righteousness

that he hath done shall not be mentioned. In his trespass that he

hath trespassed, and in his sin that he hath sinned ; in them he

shall die. He, therefore, who hath continued in all things, writ-

ten in the book of the Law to do them, except one, would still be

48 APOSTATE MAN CANNOT BE. [SER. XXXIV.

incapable, accerding to Law, of being justified. Should he have

repented of his first transgression; and should we, contrary to

both Reason and Revelation, allow Repentance to be a real

ground of Justification, generally considered; yet, if he should

die in the commission of sin, or without repentance of the sins

which he had last committed, he must, according to this eG

die without justification, and be finally condemned. iy

Thus, if I mistake not, it has been rendered clearly certain,

that by deeds of Law no flesh shall be justified in the sight a God.

REM ARKS.

Ist. From these observations it is evident, that the atonement of

Christ was absolutely necessary in order to the salvation of Mankind.

~ Man was originally placed under a dispensation of Law; and

in consequence of perfect obedience was promised immortal life:

while to his disobedience was threatened eternal death. Obe-

dience, therefore, was the only condition of his justification, and

the only source of hope to him beyond the grave. This Law

was perfect, and therefore immutable. No part of its demands

or threatenings could be changed. It was more proper, that the

Heavens and the Earth should pass away, than that one jot, or one

tittle, of the Law should pass, without an exact fulfilment. The

Truth plainly is, that the Law is a direct exhibition of the per-

fect character of God; and to change it would be to manifest,

that his character was changed from its absolute parece

Such an event is evidently impossible.

This perfect Law, however, Man has disobeyed. By his dis-

obedience he has lost the possibility of justification, and the hope

of reward; and exposed himself, without any means of escape,

or safety, to the punishment, denounced against his transgres-

sion. Had he been left in this situation; he must have finally

perished. In this situation Christ found him, when he came te

seek, and to save, that which was lost. In this situation he assum-

ed the character of a Mediator between God and Man; and made

his soul an offering for sin; a sacrifice of a sweet savour, accepted

of God as a satisfactory expiation of human guilt. In this man-

ner he rendered it possible; for before it was impossible; that

SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 4s

¥

Man should be restored to the favour of God. The honour of

the divine Law was maintained, and even enhanced. The im-

mutability of the love of God to holiness, and of the hatred of

God to sin, and the perfect harmony of the divine government

in the condemnation of sin, and the forgiveness of sinners, were

all illustriously displayed to the view of the Universe. To for-

give such, as should repent, and return to their duty, became,

now, a dispensation, divested of all inconsistency and improprie-

ty. But, independently of this interference of the Redeemer, no

method appears to the human eye, in which the justification of |

Mankind could have been accomplished without a serious and

inadmissible change of the Law and Government of God. Ac-

cordingly, we are informed in the Scriptures, that by his stripes

only we are healed. Neither is there, nor, so far as we can under-

stand, can there be, salvation in any other: for there is no Name

given under heaven among men, whereby we must be saved, but the

Name of Jesus Christ.

2dly. Speculative Unbelief prevents every hope of oriantiong

» By Speculative unbelief I intend, first, the disbelief of Divine

Revelation, or what is commonly called Infidelity. Every Infidel

not only feels, but glories in feeling, a privileged exemption from

what he calls the superstition of the Gospel: by which he pri-

marily intends the great Evangelical requisitions of Repentance

towards God, and Faith towards our Lord Jesus Christ. It is su-

perfluous for me to insist, that he, who believes not speculatively

in Christ, cannot believe in him cordially: for nothing is plainer,

than that without the assent of the understanding there can be

no yielding of the heart. The Infidel will very cheerfully take

this labour off my hands; and boast, that he yields neither his

understanding, nor his heart, to the Redeemer. Of course, he

places himself under mere Law; and must therefore find justifi-

cation, and consequent acceptance, to him impossible. When I

say impossible to him, you will undoubtedly understand me to

mean, that it is impossible for him to be justified, or accepted,

in his present character, or oi his avowed principles. Ido not

mean, that his understanding, or his heart, cannot be changed:

for, though I regard Infidelity as a very dangerous and alarming

character, yet Ido mot believe every Infidel to be of course a

Vor. I. 7

50 APOSTATE MAN CANNOT BE [SER. XXXIV.

final reprobate. Infidels have undoubtedly been changed into

Christians; and in some instances have become exemplary Mi-

nisters of the Gospel. Infidels voluntarily place themselves un-

der mere law; and reject with scorn, as well as obstinacy, an

interest in the blessings of Redemption. Under that Law, how-

ever, even after itis narrowed by all his own indefensible limita-

tions, the Infidel has still committed innumerable sins; sins, for

which he himself cannot atone, and for which he will not ask,

nor even accept, the atonement, made by the Redeemer. By

the Law he chooses to be tried; and by the Law he cannot fail

to be condemned. The God of truth in that day will declare,

that he has sinned; and, according with his own choice, must .

consign him to perdition. Such is the situation, to which he vo-

luntarily reduces himself, and which he prefers to Christ, with

all his infinite blessings. .

Secondly, Speculative unbelief is the proper character of mul-

titudes, who admit the reality of divine Revelation. Those, who

in modern language are called Unitarians, deny the Deity; and

therefore deny, either explicitly or implicitly, the Atonement of

the Saviour. Dr. Priestly, and, I presume all his followers, de-

ny the Atonement expressly: Some of the Socinians and Arians

have admitted it; but, I think, inconsistently with their com-

manding doctrines. The disbelief of the atonement of Christ

has the same practical influence with that of the disbelief of his

Mediation at large. If he is only a Prophet, and a Pattern of

| Righteousness; I see not, that he can be any more a Saviour te

mankind, than Moses, Isaiah, and Paul. He was indeed a wiser

and better man. But it will not be denied, that all these men

were saved; nor that, therefore, their righteousness was such,

as, if we faithfully imitate it, would secure our salvation ;_ that is,

according to this Unitarian scheme. Nor will it be denied by

any man, that the instructions of Moses and Isaiah are such, as,

if faithfully obeyed, will insure salvation. Nor can it be doubt-

ed, that Paul has taught mankind more of the Gospel, than Christ

himself personally taught. To believe in Christ, therefore, is

substantially the same thing, as to believe in Paul, Isaiah, or Mo-

ses. Yet, although we are required to believe all these men, and

all other Prophets and Apostles, as being inspired by God; we

SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 5]

are no where required to believe in them, or on them. They are

no where styled the Saviours, or Redeemers, of Mankind. On

the contrary, we are expressly told, that there is no other Sa-

viour of Men, but Jesus Christ; and that there is Salvation in no

other. ‘There is, therefore, something in Christ, wholly different

from any thing in these men; and that something constitutes his

peculiar and essential character, as the Saviour of Mankind. As

Christ is expressly declared to have been the Propitiation for the

sins of men, to have made his soul an offering for sin, and to have

redeemed us with his blood ; and as we are said to have Redemp-

tion, even the forgiveness of our sins, through faith in his blood ; it

is unanswerably evident, that in this wonderful particular He dif-

fers totally from all other persons, of whom we have any know-

ledge. To disbelieve his atonement, therefore, is to refuse be-

lief in his peculiar,- distinguishing, and essential character, as the

Saviour of Mankind. Of course, this scheme shuts out all the

benefits of Christ’s Redemption; and places mankind again un-

der Law. But by works of Law no flesh can be justified; and,

therefore, by this scheme no flesh can be saved.

There are, indeed, Unitarians of both these classes, who ac-

knowledge: the atenement of Christ; but who yet in effect deny

it, by the necessary consequences of their leading principles.

Concerning these men! have no more to say, at present, than

that the hearts of some persons are sounder than their heads; and

that, although their leading principles by their proper influence

destroy the hopes of salvation, yet, as all errors, which are imbib-

ed, are not obeyed, and, as among such errors the leading prin-

ciples of men may, for aught I know, be sometimes included; I

am disposed to entertain better hopes concerning them, than I

should feel myself authorized by these principles, considered by

themselves, to indulge.

Sdly. Practical Unbelief, also, equally cuts off the hope of Sal-

vation.

We become partakers of the benefits of Christ’s Redemption

only by exercising evangelical, or cordial, faith in him, as the

Redeemer. It is to no purpose, that we believe the several re-

cords, given us in the Scriptures concerning his incarnation, life,

preaching, miracles, death, resurrection, and exaltation. It is

4

a2 APOSTATE MAN CANNOT BE, &c. {SER. XXXIV.

to no purpose, that we believe him to be a Divine Person, the real

and all-sufficient Saviour; able, willing, and faithful, to save unto

the uttermost all that will come unto God by him. ll this, and

all other, speculative faith is to no purpose; if we stop here.

It is indeed a step towards Salvation, and a necessary step; but

it is one step only ; and, if no more be taken, we shall never ar-

rive at the end of the Christian progress. In addition to this,

we must with the heart confide in Christ, and his Righteousness ;

and cheerfully trust our souls in his hands. This, the practical

unbeliever does not; and, so long as he continues to be of this

character, cannot do.

Let every practical, as well as every speculative, unbeliever,

then, remember, that by his own choice, by his voluntary refusal

to receive Christ as his Saviour, he cuts himself off from justifica-

tion, and consequently from immortal life. Every one of these

men has broken the Law of God, and sinned against him in innu-

merable instances of great and dreadful iniquity. Every one

infinitely needs forgiveness, and salvation. At the bar of God,

how terrible will be the remembrance of this voluntary perdition ;

this suicide of the soul ?

Repent, therefore, every one of you, and believe on the name of

the Lord Jesus Christ, for the remission of your sins. Repent

now. Behold, now 1s the accepted time! behold, now is the day

of Salvation! If Repentance, if Faith, be not now your duty ;

they can never be. Now therefore, sf you intend ever to hear

his voice, even while it is called to-day, harden not your hearts.

Boast not yourselves of to-morrow ; for you know not what evils

another day may bring forth. Now youare called to repentance,

faith, and holiness; and invited to eternal life. To-morrow you

may be summoned to the grave, and to the judgment. To-day

you are before the mercy-seat, surrounded with blessings, in the

presence of a forgiving God, and at the feet of a crucified Saviour.

To-morrow, nay, this very night your souls may be required of you;

your probation ended; your account given; the final sentence

pronounced against you; and your souls consigned to suffering

and sorrow, which shall know no end. |

SERMON XXXvV.

THE CHRISTIAN SYSTEM GROUNDED

ON THE | |

RELIGION OF NATURE, AND INTRODUCED BY CHRIS’.

et SS

DIVINITY OF CHRIST.

PROOF FROM THE NAMES GIVEN TO HIM.

i iE

Romans vill. 3, 4.

For what the Law could not do, in that it was weak through the

flesh, God, sending his own Son in the likeness of sinful flesh,

and for sin, condemned Sin in the flesh: That the righteousness

of the Law might be fulfilled in us, who walk not after the flesh,

but after the Spirit.

For God, sending his own Son in the likeness of sinful ficsh, and

of a sin-offering, hath condemned sin in the flesh, (the thing im-

possible to the Law, because it was weak through the flesh :)

That the righteousness of the Law may be fulfilled by us, whe

walk not according to the flesh, but according to the Spirit.

Dr. Macknight?s Translation.

ly my last discourse I endeavoured to show, that Man could noi

be justified, and of course could not be saved, by works of Law.

The plain and necessary result of the establishment of this doc-

trine is, either that he cannot be saved at all; that is, he can-

not be happy in a future existence; or that he must be saved by

54 DIVINITY OF CHRIST. [SER. XXXV.

some other, than the Legal, Dispensation. 'The Scriptures inform

us, that the latter part of this alternative is the true one: and de-

clare, that Salvation, or future happiness, is attainable by Man.

This subject, then, infinitely interesting to every child of Adam ;

this subject boundlessly great, sublime, and glorious ; immense-

ly honourable to God, and inestimably iat to man; be-

comes the next object of our inquiry.

It ought, perhaps, to be observed here, and certainly ought te

be remembered, that our preceding investigation has been con-

fined chiefly to what is commonly called THz Rxetieion or Na-

turE. By thisl intend the same with that, which was THE Rett-

cion or Apam in Paradise ; or, generally, the Religion of beings

placed under Law only. The truths to be believed, and the duties

io be done, by beings, placed under the Law of God, constitute the

System, which we call Naturat Reuieion. This Religion is

found no where, clearly explained, and solemnly sanctioned, ex-

cept in the Scriptures. In them it is presented to us in its per-

fect form, and with its proper lustre. In all the exhibitions of

Philosophy it is defective, mutilated, and deformed with superad-

ded features, created only by the imperfect reasonings, and wild

imagination, of Man. In the Scriptures it is disclosed in its na-

tive beauty, freed from every defect and every mixture.

On this system, Curistianity, properly so called, is erected.

By Christianity I intend The Religion of fallen Beings; a Reli-

gion furmshing effectual means of Redemption from their Apostasy,

guilt, and punishment ; and of their restoration to the favour of

God, to virtue, and to future happiness. The means provided for

this end; the truths to be believed, and the duties to be done, by

such beings, in order to their escape from sin, condemnation, and

misery, and their attainment of justification, holiness, and happi-

ness ; constitute the sum and substance of the Christian Religion.

To such beings as we are, fallen from the favour of God, pol-

luted with immoveable guilt, and destined to die for ever, under

the Law which we have broken, such a Religion is plainly of in-

finite importance. From the bare contemplation of the subject

one would think, that the tidings, communicated by such a Reli-

sion, must be welcome to Mankind, beyond degree. Every

thing whieh they need: every thing which they can reasonably

SER. XXXY.] DIVINITY OF CHRIST. 55

wish; every thing which can purify, adorn, or bless, them; which

can make them useful and comfortable here, or happy and glori-

ous hereafter; it announces from the mouth of God. By such

beings it ought certainly to be received as tidings of great joy

unto all people.

In the text the great and commanding doctrines of this Religion

are briefly declared ; and these are the following :

1, That it was ped feible for the Law to condemn, or, in other

words, destroy, sin nm men, while in the state of nature, or under the

legal Dispensation.

II. That God has accomplished this great work by sending his

own Son in the likeness of sinful flesh, as an offering for sin.

Ill. That this was done, in order that the righteousness of the

Law might be fulfilled by those, who under the dee fruenne of the Gos-

pel live lives of new obedience.

It will be easily seen, that these three great propositions con-

tain the substance of Christianity; that they teach our Ruined

Condition under the Law; our Recovery by Christ; and our Du-

ty and Obedience in the Christian character.

The first of these propositions, that tt was wnpossible for the

Law to destroy sin in Man, while in the flesh; or to furnish Re-

demption to apostate beings ; has been already considered at length

in the preceding discourses. This is the state, in which Chris-

tianity found Man, and took the charge of his concerns. On this

state Christianity is erected, as on its proper foundation ; and but

for this state appears, in my view at least, to have neither use,

explanation, nor meaning.

The second proposition is now to become the subject of discus-

sion. As it isa proposition of vast extent, and contains a great

many particulars of vast importance, demanding severally a mi-

aute examination; it will furnish an ample field for many dis-

courses.

In this proposition it is asserted, that God has accomplished the

great work of destroying sin in Man by sending his own Ce in the

hkeness of sinful flesh, as an offering for sins

The first inquiry, excited by this assertion, is, WHat 1s THE

CHARACTER OF THE Person, thus sent ?

The second, WHat HAS HE DONE? and,

56 DIVINITY OF CHRIST. [SER. XXXY.

The third, How HAS HE DESTROYED SIN IN Man? |

In this order I propose to consider these highly interesting

subjects. |

In the first place, [ will proceed to investigate THE CHARACTER

OF THE PERSON, WHO WAS THUS SENT.

The character, given of him in the text, is plainly a single

ene. He is called God’s Own Son and is yet said to have been

sent in the likeness of sinful flesh. ‘These two great particulars,

so unlike, so contrasted, form a character, differing altogether

from every other; and demand a very diligent consideration.

The first of them shall be the immediate object of our attention.

At our entrance upon the investigation of this subject, the first

thing which strikes the mind is, that it is a subject of mere Reve-

lation. Without the Scriptures there is no knowledge, in this

world, that such a person exists. The Philosopher, therefore,

has no other concern with this subject, except either to believe,

or disbelieve, the testimony, which the Scriptures give. By his

own Reason he can add nothing to what is revealed, and without

impiety he can alter nothing.

Secondly, As Revelation communicates to us our original name

ledge of this subject, so it communicates to us all, which we now

know. The things, which it testifies, were not designed to be,

neither can they become, the materials of future, philosophical

investigation and improvement. The knowledge, which at this

day exists concerning this subject, is all found in the Bible.

Thirdly, The things, communicated concerning rt, being commu-

nicated, not in the words which Man’s wisdom teacheth, but in those

which the Holy Ghost teacheth, are communicated in the best and

wisest manner possible ; the manner, which was approved by in-

finite Wisdom. There is no error, no oversight; nothing super-

fluous, nothing defective. That, and that only, is taught, which

God thought it proper to teach, in the manner, which God ener

it proper to adopt.

Fourthly, As the doctrines concerning this singular Person are

of the highest moment to plain, uneducated men, as well as tomen

of learning, it is certain, that the things, really revealed, are so re-

vealed, that such men, acting with integrity, can understand them,

sufficiently to make them proper and useful objects of their Faith.

SER. XXXV.} DIVINITY OF CHRIST. od

Of course, the terms, in which they are revealed, are used in

such a manner, as these men can understand. They are, there-

fore, used according to their plain, customary, obvious meaning ;

the meaning, which they have in the usual intercourse of Mankind.

Of course also, they have no technical, philosophical, or pecu- .

liar, signification; because, if thus used, they could never be un-

derstood by such men; or, in other words, by almost the whole

body of Mankind.

HMfthly, Just so much is revealed concerning this extraordinary

person, as itis useful for us to know. This truth is derived, with

absolute certainty, from the Wisdom and Goodness of God.

Whatever is revealed is revealed by this wisdom and goodness ;

and whatever is withheld is by the same wisdom and goodness

withheld. That which is revealed, therefore, we are required by

the authority of God to believe ; and are bound to have no refer-

ence in our faith to that, which is withheld. Whatever mysteries

may be inferred, or may seem to be inferred, from the things, ac-

tually revealed, can in no manner affect them; and ought in no

manner to affect our faith inthem. All that is taught ‘is exactly

true, and to be faithfully believed; although all that is true is

not taught; nor capable of being divined by such minds as ours.

Sixthly, Whatever is contained in the Scriptures concerning this

subject, as concerning every other, that is, in the Scriptures as they

now are, is to be regarded as unquestionably the Word of God, un-

less proved not to be genmne by manuscript authority. Nothing is

to be admitted with respect to this subject, which would not be

justifiably admitted with respect to any other Scriptural subject.

Particularly, all conjectural emendations of the text are to be re-

jected with scorn; as miserable attempts to mend the Word of

God according to the dictates of human philosophy. The rea-

sonableness of this rule is too obvious to need illustration.

With these observations premised, I proceed to examine the

Character of this singular Person, denoted by the phrase, God’s

own Son.

The Scriptures are undoubtedly the best commentators on

themselves, wherever they professedly undertake to explain their

own language. Christ has, in many instances, called himself the

Son of God; andin many more, (which & exaetly equivalent,) has

Vou. U, 8

58 DIVINITY OF CHRIS¥. jokh. XXXV.

declared God to be his father. In-one of these instances the Jews —

attempted to kill him for challenging this character. The words

which he used were, My Father worketh hitherto, and I work.

Therefore, says the Evangelist, in the following verse, the Jews

sought the more to kill him, because he not only had broken the sab-

bath, but said also, that God was his father, making himself equal

with God. John v. 17, 18. Wehave here the comment of the

Evangelist on Christ’s meaning in adopting this language; and

it is no other than this; That in declaring God to be his Father,

he made himself equal with God. No comment can be plainer, or

more decisive. But we have, further, the comment of Christ him-

self: for such it ought undoubtedly to be esteemed. He had

healed the impotent man at the pool of Siloam on the Sabbath

day. The Jews sought to kill him for this action. He justified

himself by this remarkable declaration, My father worketh hither-

to, and Iwork: that is, My Father worketh hitherto on the Sab-

bath day, in his providence: I, who am his Son, work also in the

‘same manner, and with the same authority; being Lord of the

Sabbath even as he is. In the following part of the context, to

cut off all room for misconception concerning the import of this

phraseology, and the character claimed in it, he informs the Jews

in the verses immediately following, that he does all things which the

Father does ; that the Father shews lim all things, which himself

does; that he has life in himself, even as the Father has life in

himself; that, as the Father gives life to whom he pleases, so does

the Son; that at 2s the will of the Father, that all men should ho=

nour the Son, even as they honour himself; that those, who do not

thus honour the Son, do not honour the Father ; that the Son is con-

stituted the only Judge of the quick and the dead ; and that all, who

are in the graves, shall hear, and obey, his voice, and come forth

to the Resurrection, erther of life, or damnation. Such is the com-

ment of the Evangelist on this phrase; such are the proofs, that

it is uttered in its simple and obvious meaning. Who would ima-

gine, that this meaning could be differently understood by dif-

ferent readers, or be mistaken by any reader ?

In John x. 30, Christ said to the Jews assembled around him,

Land my Father are one. The unity, here challenged, seems not

to have offended them; (see verse 36,) but they attempted te

SER. XXXV.j DIVINITY OF CHRIST. 59

stone him, because he said Iam the Son of God; as he informs

us in the verse last mentioned. Upon being asked by him, for

what good work they stoned him; they replied, For a good work

we stone thee not, but for blasphemy, because thou, being a man,

makest thyself God. It will be admitted by all men, who believe

the Bible, that Christ was a person of irreproachable benevo-

lence and integrity. The Jews declared to him, as the Reason,

why they were about to stone him, that in saying, he was the Son

of God, he, being a Man, made himself God. If, then, they had»

misapprehended his meaning, a very moderate share of benevo-

lence and integrity must have compelled him to undeccive them; .

much more must the perfect integrity and benevolence of Christ

have produced this effect. It is impossible, that he should be

justified in voluntarily suffering this imputed blasphemy to rest

upon his good name ; and to prevent, as it could not fail to pre-

vent, their reception of his doctrines, precepts, and mission.

This would have been voluntarily to lay a fatal stumbling block,

or offence, before them: but ne himself has said, Woe to that man,

by whom the offence cometh. It would, also, have been voluntari-’

ly to leave the full impression of a falsehood, uttered by himself,

on their minds; which would be the same, in a moral view, as

to utter intentionally the same falsehood. Finally, under this

mistake they were about to murder him; a crime, which he cer-

tainly could not fail of preventing, if they were influenced to

commit it merely by mistaking his meaning: a thing so easily

rectified by his own explanation. It is certain then, that they

did not mistake his meaning. |

But, to put the matter beyond all doubt, he himself has settled

the point. If, said he, Ido not the works of my Father, believe me

not; but if Ido, though ye believe not me, believe the works, that

ye may know and believe, that the Father is im me, and Tin him*.

The same subject of controversy arose again, when Christ

stood as a prisoner before the Sankedrim. After attempting in

vain to prove him guilty of any crime by various means, Caza-

phas put him upon oath, to tell the Sankedrim whether he was the

• That the Jews understood Christ to confirm their construction of his words ix

certain; for St. John says that they now sought again to take him.

GO | DIVINITY OF CHRISY. ss (SBR. XXAV.

Christ, the Son of God. Christ immediately replied in the affirm- —

ative. The high Priest then rent his clothes ; and declared, thai

he had spoken blasphemy ; viz. the very blasphemy, of which the

Jews had before accused him for the very same declaration; and

the Sanhedrim pronounced him guilty of death. Here, as in the

former case, Christ went on to challenge, unequivocally, the cha-

racter denoted by this phrase; and said, Hereafter shall ye see

the Son of Man sitting on the right hand of power, and coming tn

the clouds of Heaven. Thus we have the comment of St. John

on this phrase; declaring, that Christ in using it made himself

equal with God: the comment of the Jewish people and Sanhe-

drim; declaring, that Christ in using it was guilty of blasphemy,

because, that, being a man, he thus made himself God ; and Christ

himself, according directly with this interpretation of it, justify-

ing his own use of it with this meaning, and bringing irresistible

proofs, that he applied it, thus understood, to himself, with the

most absolute truth and propriety. If we allow the language,

here used, to be used in the customary and obvious manner; the

only manner, in which it could be understood by those, to whom

it was addressed, and in which it can be understood by ninety-

nine hundredths of those, who read it; nay, further, if we do not

assign it a meaning, which each man must laboriously contrive”

for himself, because the obvious meaning does not suit his owa

system ; or must receive from another, who has for the same rea-

son contrived it in this manner; we must admit all this to be

clearly and unquestionably said, and to determine the meaning of

this phrase in the text, beyond any rational debate.

(f I have satisfactorily settled the meaning of this phrase, the

Text contains, among other things, the pallowihe nepetiols Doc-

trine. ws

Tuat Jesus Curist 18 TRULY AND PERFECTLY Gop. This

doctrine I shall attempt to maintain by a variety “ considera-

tions, arranged in the following manner.

J. [shall attempt to show, that Christ is spoken of in the Serip.

tures as the true and perfect God:

II. That the Deity of Christ is the only ground of consisteney in

the scheme of Redemption:

IN. That ihe Jews, according to the opposite doctrine, are unjusi-

'y charged with guilt in putting Christ to death :°

SER XXXV.j 0” DIVINITY OF CHRIST. 63

IV. That the Prophets and Apostles, according to the same doc-

trine, cannot be vindicated from the sin of leading Mankind into

edolatry :

V. To these arguments from the Scriptures, I propose in another

place, to subjoin several testimonies tothe same doctrine from Jews,

Christians, and Heathens.

I. I shall attempt to show, that Christ is spoken of i in the Scrip-

tures as the true and perfect God.

This argument may be advantageously exhibited by showing,

I. That t the Names of God ;

I. That the Atirthutes of God ;

Il.. That the Actions of God ; and,

IV. That the Relations, aye God sustains to his creatur eS,

are in the Scriptures ascribed to Christ ; and,

V. That divine worship is in the Scriptures required to be ren-

dered, and by. persons inspired was actually rendered, to Christ.

I. The Names of God are in the Scriptures ascribed to Christ.

Ist. He is directly called God.

John i. 1, In the beginning was the Word, and the Word was

with God, and the Word was God. In this passage St, John not

only declares Christ to be God, but to be eternal. In the be-

ginning was the Word. And in the following verse he declares

that he is co-eternal with God: The same was in the beginning

with God: Words exactly equivalent to those in Proverbs viii.

23, 24, where the same truth is also asserted: The Lord possess-

ed me in the beginning of his way ; before his works of old. I was

set up from everlasting ; from the beginning ; or ever ihe earth

was. Inthe following verse the Evangelist further declares, thai

Christ wasggthe fi eatae of the pie and that without him

was not evém one thing made, which has been made*. In this

passage of Scripture St. John has not only declared, that Christ

is God; but, to prevent any possible mistake concerning what

he meant by the word God, has told us, that he is co-eternal with

God the Father ; and that he.is the Creator of every thing, which

exists. Were the Scriptures allowed to speak their own lan-

guage, this single passage would decide the controversy: for it

• See the Original,

§2 DIVINITY. OF CHRISY. / (SER. XXXY.

is ampossible to declare in stronger language, or more explicit,

that Christ is God in the highest sense, originally, and without

derivation. "

• Romans ix. 5, Of whom, as concerning the flesh, Christ came,

who is over all, God blessed, for ever. Amen. This passage can-

not be avoided, by any means except a resolute denial.

1 Timothy iii. 16, * Wethout controversy great is the mystery of

Godliness. God was manifest in the flesh, justified in the Spirit,

seen of Angels, preached unto the Gentiles, believed on in the world,

and received up into glory. Nothing is more evident, than that

these things are said of Christ, and that they can be said of no

other. No other person, and no attribute, can be said to be God,

manifested in the flesh, justified in the Spirit, seen of Angels, preach-

ed unto the Gentiles, belseved on in the world, and received up into

glory. Let any person make the experiment; and he will find

it impossible to make the application of all these things to any

other, than the Redeemer.

Matthew i. 23, and Isaiah viis 14, Behold a Virgin shall con-

ceive, and shall bring forth a son; and thou shalt call his name

Emmanuel ; that is, God with us. Christ, therefore, is God with us.

2 Peteri. 1, To them, that have obtained like precious faith with

us, through the righteousness of God and our Saviour Jesus Christ.

According to the original, of our God and Saviour, Jesus Christ ;

73 es ‘nwo, xo Bwrngos, In¢s Xpczs. The common translation is 2

violation of the Greek ; and, besides, it is through the Righteous-

ness of Christ only, that the precious faith of the Apostles, and other

good men, is obtained. Jesus Christ is, therefore, our God and

Saviour. |

Psalm xlv. 6, 7, quoted in Hebrews i. 8, 9, Unto the Son he

saith, thy throne, O God, is for ever and ever: a sceptre of right-

eousness is the sceptre of thy kingdom. Thou hast loved righteous-

ness, and hated iniquity: therefore God, even thy God, hath anoint-

ed thee with the oil of gladness above thy fellows. ‘This is ad-

dressed by God the Father to the Son. The Father, therefore,

• These Sermons were written before the results of Griesbach and others were _

extensively known in this country. The author was satisfied from an examination

of these results, that the common is the genuine reading of the text.

SBR. XXXYV.} DIVINITY OF CHRIST. 63

~ has thought proper to call the Son, God. Who can question the

propriety of the application? That we may be assured, that he

is called God in the full and perfect sense, he declares, that the

throne of the Sonis for ever and ever. To whom, but God in the

absolute sense, can an everlasting throne, or dominion, be at-

tributed ? |

Revelation xxi. 5—7, And he that sat upon the throne said,

behold, Imake all things new; and he said unto me, I am Alpha

and Omega, the beginning and the end, the first and the last. He

that overcometh shall inherit all things, and Iwill be his God, and

he shall be my son. ‘That it is Christ, who is spoken of in this

passage, is evident by a comparison of Rev. i. 11, and Rev. iii.

21. In the former of these passages Christ says, [ am Alpha and

Omega, the first and the last. \n the latter he says, To him, that

overcometh, [will give to sit on my throne; even as IL overcame, and

am set down with my Father in his throne. In Rev. xx. 11, 12,

we are informed, that John saw a great white throne, and him that

sat onit, from whose face the heavens and the earth fled away, and

there was found no place for them; and that he saw the dead,

small and great, stand before God. He that sat upon the throne

in Rev. xxi. 5, is plainly the same person, who in chap. xx. 11,

is exhibited as sitting on the great white throne; and this person

we certainly know to be Christ; because the Father judgeth no

aman, but hath committed all judgment unto the Son ; and because

the throne, here spoken of, is the throne of final judgment. In

the second and third of these passages Christ declares himself to

be the Alpha and Omega, the first and the last, or the beginning

and the end; and to be set down upon the throne of his Father. In

the first passage he declares, that he will be a God to him that

overcometh. In the last he is declared by the Evangelist to be

God. :

There are many other passages, in which Christ’ is directly

called God. But these are sufficient to establish the point.

Qdly. Christ is called the Great Gop.

Titus ii. 13, Looking for the blessed hope and glorious appear-

ing of the Great God, and our Saviour Jesus Christ. Inthe Greek

itis the Great God even our Saviour Jesus Christ, or our Great God

and Saviour Jesus Christ. God the Father will not appear at

H4 DIVINITY OF CHRIST. (SER. XXXV.

the judgment. If then, Christ is not the Great God; God will -

not appear at the judgment at all. Kea, the conjunction here

used, is rendered exactly, in many cases, by the English word

Even; particularly in the phrase God and our Father, found

Gal. i. 4, 1 Thess. i. 3, 2 Thess. ii. 16, &c. In the last of these

places the Translators have rendered it even, as they plainly

ought to have done in both the others : since the present render-

ing makes the Apostle speak nonsense.

3dly. Christ is called the True God.

t John v. 20, In his son Jesus Christ. This, inthe original, This

Person, is the true God and eternal life. If this passage admite

any comment, it must be that of Christ himself ; who says, [am

THE life; and that of the Evangelist ; who in the first chapter of

this Epistle, and second verse, says, For the Life was manifest-

ed; and we have seen it, and bear witness, and shew unto you that

eternal Life, which was with the Father, and was manifested unto us.

Athly. Christ ts called the Mighty God.

Psalms |]. 1—3, The mighty God, even the Lord hath spoken,

and called the earth from the rising of the sun unto the going down

thereof. Out of Zion, the perfection of beauty, God hath shined.

Our God shall come, and shall not keep silence: a fire shall devour

before him, and it shall be very tempestuous round about him.

This Psalm is a prediction of the last Judgment. In the first

verse, the Person, who comes to judge the world, and who speaks

the things, recorded in this Psalm, is called AL, ALeim, JeHo--

vaH; and is exhibited as calling mankind before him from the

rising of the sun to his going down. In the second, he is repre- ©

sented as shining, or displaying his glory, out of Zion; that is,

by his dispensations to his Church. In the third, is described

the awful splendour, with which he will appear, the fire which

shall consume, and the convulsion which shall rend asunder, the

world, at that great and terrible day. But Christ alone will ap- —

pear on that day; and at his presence the heavens shall pass

away with a great noise; and by the flaming fire, with which he

will be surrounded, the elements will melt with fervent heat, and

the earth and the works that are therein will be burnt up. Christ,

therefore, isthe Gop, the Micuty Gop, the Jesovan, who is

here mentioned, |

SER. XXXV.] DIVINITY OF CHRIST. 65

Isaiah ix. 6, For unto us a Child is born ; untous a Son is given:

and the government shall be upon his shoulders: and his name

shall be called Wonderful, Counsellor, the Mighty God, the Father

of the everlasting age, the Prince of Peace. This Child, this

Son, is the Mighty God; the Father of the everlasting age, and

the Prince of Peace. He who admits, that a child, a son, is the

mighty God, will certainly admit, that this can be no other than

Christ. He, who does not, will charge Isaiah with uttering

falsehood.

The same name, Wonderful, is also given to him by himself,

when appearing as an Angel; or rather as the Angel, to Manoah

and his Wife, Judges xiii. 18, 4nd the Angel of the Lord said unto

him, Why askest thou thus after my name; seeing it is secret: in

the Hebrew, seeing it ts Wonderful : the same word being used in

both these passages. The Hebrew words, which are translated

the Angel of the Lord, may be literally rendered Tur Ancet-Jr-

HOvVAH, or JEHovAH-ANGEL: that is, He, who, though Jenovan,

is yeta Messencer*. For this view of the subject the Scrip-

tures themselves furnish the most ample authority.

In Isaiah xlviii. 12, and onward, we have these words, Hearken

unto me, O Jacob, and Israel my called.» Iam He ; I am the first,

L also am.the last. Mine hand also hath laid the foundation of the

earth, and my right hand hath spanned the heavens. I call unto

them: they stand up together. Come ye near unto me; hear ye

this: I have not spoken in secret from the beginning: from the

time that it was,theream I. And now the Lorp God and his Spi-

rit hath sent me. Thus saith the Lorp, thy Redeemer, the Holy

One of Israel: Iam the Lorn thy God. Here the Person speak-

ing informs us that he ws the Firstand the Last ; that he hus found-

ed the earth, and spanned the heavens ; that he is Jenovan Ged,

the Redeemer, and the Holy One of Israel: and yet he says, that

the Lord Jehovah and his Spirit hath sent him; or, as Origen and

Lowth translate it, The Lord Jenovau hath sent me and his Spi-

rit. The Person sending, therefore, is Jenovan; and the Per-

son sent is also JEHOVAH. |

The same Person, under the appearance, and by the name of

• See Horsiey’s New Translation of Hosea. Appendix.

Vor. I. 9

/

i a DIVINITY OF CHRIST. fSER. XXXV:

a Man, wrestled with Jacob at Peniel, and there gave him the name

Israel, or a Prince of God : assigning for it this remarkable reason ;

For as a Prince hast thou power with God, and with men, and hast

prevailed. After asking his name, and receiving a blessing from

him (upon which he departed) Jacob called the name of the place

Peniel ; for, said he, I have seen God face to face, and my life re

preserved.

This Person is called by Hosea, God, the Angel, and Jrnovan.

He had power with God; yea, he had power over the Angel, and

prevailed. He had wept, and made supplication unto him. He

found him in Bethel; and there he spake with us, even JEHOVAR,.

God of Hosts. Horsley, whose biblical opinions will rarely be

disputed with success, has the following observations on this sub-

ject. “ This Man, therefore, of the book of Genesis, this Angel

of Hosea, who wrestled with Jacob, could be no other than the

Jznovan-AncEL, of whom we so often read in the English Bible,

under the name of the 4ngel of the Lorp.”? A phrase of an un-

fortunate structure, and so ill conformed to the original, that, it

is to be feared, it has led many into the error of conceiving of

the Lorp as one person, and of the Angelas another. The word

of the Hebrew, ill rendered “ the Lorn,” is not, like the English

word, an appellative, expressing rank, or condition; but it is the

proper name Jenovan. And this proper name JEnovAn is not,

‘in the Hebrew, a genitive after the noun substantive ‘ Angel,?? as

the English represent it ; but the words yp. and yybp, “Jee

HovaH,”’ and “ Angel,”’ are two substantive nouns, in apposition ;

both speaking of the same person, the one by the appropriate

name of the Essence; the other by atitle of Office. ‘‘ JeHovan-

~Aneev” would be a better rendering. The Jenovan-Ancet of

the Old Testament is no other than He, who, in the fullness of

time, was incarnate by the Holy Ghost of the Virgin Mary. —

• According to the scheme of these observations, Manoah under-

“stood the character of the Angel who appeared unto him: for he

“said unto his Wife, verse 22, We shall surely die, because we have

_seen God. In the same manner is the same Person presented to

‘us, Malachi itl. 1, Behold, [will send my Messenger, and he shall

prepare the way, before me; and the Lord, whom ye seek'shall sud-

denly come to his temple; even the Angel of the covenant whom ye

SER. XXXV.] DIVINITY OF CHRIS. ey

delight in: behold, he shall come, saith the Lord of Hosts. «In

Luke vii. 27, Christ, speaking of John the Baptist, says, Thes is

he, of whomit is written, Behold I send my Messenger before thy

face, who shall prepare thy way before thee. John the Baptist was,

therefore, the Messenger, who was to prepare the way; and the

Lord, even the Angel of the covenant, was Christ. ‘The person,

also, speaking, who is here called Jenovan or Hosts, and who

says, this Messenger shall prepare the way before himself, is alse

Christ.

5thly. Christ ts called the God of Israel.

. Exodus xxiv. 9, 10, Then went up Moses and Aaron, Nadab and

Abihu, and seventy of the elders of Israel. And they saw the God

of Israel. . Psalm Ixviii. 17, 18, The chariots of God are twenty

‘thousand, even thousands of Angels. The Lord 1s among them,

as in Sinai, even the holy place. Thou hast ascended on high, thou

hast led captivity captive, thou hast received gifts for Men. Ephe-

sians iv. 8, Wherefore he saith, When he ascended on high, he led

captivity captive, and gave gifts unto Men. Now that he ascended

what is it, but that he descended first, into the lower parts of the

earth. He that descended is the same, also, that ascended up far

above all heavens, that he might fill all things, and he gave some

Apostles, and some Prophets, &c. Here the Apostle informs us,

that the person, who ascended on high, and led captivity captive, ts

Christ. The Psalmist informs us, that the person, who ascended

on high, and led captivity captive, is the Lord, who appeared in

Sinai. And Moses informs us, that the Lord, who appeared in

Sinai, was the God of Israel. We also know, that no man hath

seen God, the Father, at any time. Christ therefore is the God

of Israel. Of course, the God of Israel, so often mentioned in

the Old Testament, is every where, peculiarly, Christ.

6thly. Christ is called JuHOVAH.

_ Qn this subject Horsley observes, ‘‘ The word Jenovau, being

descriptive of the Divine Essence, is equally the name of everv

_one of the Three Persons in that Essence. The compound Jz-

at

-HovAH-Sapaotu belongs properly to the second Person, being

his appropriate demiurgic title ; describing, not merely the Lord

af such armies, as military leaders bring into the field, but the un- —

id

%

6% DIVINITY OF CHRIST. (SER. XXXYV.

made, self-existent Maker and Sustainer of the whole array and

order of the Universe.”

Isaiah vi. 1, and 3, In the year that King Uzziah died, I saw

Jeuovau* sitting on his throne, high and lifted up, and his train

filled the Temple, and one of the Seraphim cried to another, and

said, Holy, Holy, Holy, is Jehovah of Hosts: and again, in the

5th, 8th, 11th, and 12th verses of the same chapter. St. John,

quoting the 9th and 10th verses of this chapter, in his Gospel,

chapter xii. 40, says, These things said Esaias, when he saw his,

that is, Christ’s, glory, and spake of him. To prove, beyond con-

troversy, that Christ is the Jenovaun or Hosts, here mentioned,

I observe, that no person is spoken of in the chapter, except Uz-

-ztah, Jenovau or Hosts, The Seraphim, the prophet Isaiah, and

the people of Israel. The Seraphim and the people of Israel, be-

ing mentioned, only in the aggregate, must be laid out of the

question. Christ, therefore, being, by the decision of the Evan-

gelist, spoken of in this chapter, must be either the prophet him-

self, King Uzziah, or Jenovan or Hosts. It happens also, un-

fortunately for Unitarians, that the prophet saw the glory of no

other person, but Jenovau or Hosts; yet St. John assures us,

he saw the glory of Christ. St. John’s opinion on this subject

we cannot mistake, if we remember, that he commences his Gos-

pel in this manner; In the beginning was the Word, and the Word

was with God, and the Word was God.

Isaiah xl. 3, The voice of him that crieth in the wilderness, Pre-

pare ye the way of Jenovan, make straight inthe desert, a high-

way for our God. John the Baptist, when asked, by the Messen-

gers of the Sanhedrim, Who art thou? answered, John i. 23,7

am the voice of one crying in the wilderness, Make straight the

way of the Lorn, as saith the Prophet Esaias. St. Matthew, speak-

ing of John the Baptist, chapter iii. 3, says, This is he that was

spoken of by Esmas the Prophet, saying, The voice of one crying

in the wilderness, Prepare ye the way of the Lorp, make his paths

straight. From. these passages, compared, it is evident, that

Christ, before whom John cried, was the Lorp, whose way he

directed thus to be prepared in the wilderness; the Jnnovan,

• Lowth’s Notes on this Verse.

SER. XXXV.] DIVINITY OF CHRIST. 69

spoken of by the Prophet; the Jehovah of Hosts, who said, Ma-

lachi uli. 1, Behold, I will send my eis Ge before my face, and

he shall prepare the way before ME.

Exodus iii. 2—6, And the AncEL- Jauowan appeared unto hid

m a flame of fire, out of the midst of a bush: and he looked, and

behold the bush burned with fire, and the bush was not consumed.

And Moses said, I will now turn aside, and see this great sight,

why the bush is not burned. And when Jenovaun saw, that he

turned aside to see, Gono called unto him, out of the midst of the

bush, and said, Moses, Moses! And he said, Here aml. And he

said, Draw not nigh hither: put off thy shoes from off thy feet ;

for the place whereon thow standest is holy ground. Moreover he

said, Tam the God of thy Father, the Gov of Abraham, the Gon

of Isaac, and the Gon of Jacob. And Moses hid his face, for he.

was afraid to look upon God. In this passage we are informed,

that the Aneet-JeHovan appeared to Moses, in the burning bush,

and said to him, lam the Gop of Abraham, the Gop of Isaac, and

the Gono of Jacob. The word Angel, as you well know, denotes

a@ person sent; and, of course, implies a person sending. The.

Person here sent is called JeEnovan, and styles himself the Gop

of Abraham. It needs no words to show, that the Person sent

eannot be Gop the Fatuer; or thathe must be the Angel of the.

Covenant, Gop the Son. Christ therefore is the Jenovan, men-

tioned in this passage, as the Gop of Abraham, the Gop of Isaac,

and the Gop of Jacob.

' The application of these peculiar names of the Godhead to our

Saviour furnishes, in my view, an unanswerable argument to

prove his divinity : ng

‘Aste In Isaiah xlii..8, God says, Jam Jnnovan, that is my

name, and my. glory Fesiit not give to another.

In this passage, Gop declares, that he will not give his name,

er glory, both terms meaning here the same thing, to another.

Yet, in the word of this same God, his several peculiar and dis-

tinguishing names are given to Jesus Christ; not indeed commu-

nicated to him; but applied to him, as his own original, proper

appellations. This we are taught, at large, Exodus xxii. 20,

21, Behold I send an Angel before thee, to keep thee in the way, and

to bring thee into the place which [have prepared. Beware of ham,

76 DIVINITY OF CHRIST. jSER, XXXV.

and obey his voice ; provoke him not: for he will not pardon your

transgressions, for My Names in him. Here we are informed,

that the Angel, sent before the Israelites, would not pardon their

transgressions, if they provoked him; and are thus certainly

taught, that he possessed the right and power of pardoning sin.

But who can forgive sins, except God? We are further informed,

that the Name of God isin this Angel; not that it is given, or com-

municated, to him, but that it evists in him, and belongs to him,

originally. What this Name is, the passage, last quoted from

Isaiah, declares to us; Lam Jenovan, thatis my Name. Itis also

declared, in the same manner, to Moses, when asking of God, Ex-

odus, iii. 13, What was his Name, that he might declare it to

the children of Israel. And God said unto Moses | am TuHat I am.

Thus shall ye say unto the children of Israel, 1 am hath sent me

unto you. It is hardly necessary to remark, that the name I am

has the same import with Jenovan. ll this is rendered perfect-

ly consistent, and obvious, by the Scriptural accounts of Christ.

Iand my Father are one, said our Saviour to the Jews.

For God, therefore, in his own word, to give, or apply, his

name, or glory, to Christ, is not to give it to another; but to ap-

ply to Christ names, which are his own proper appellations.

But, according to the Unitarian doctrine, this assertion, on the

part of God, cannot be true. The doctrine therefore is false; for

Let God be true but every mana har; that is, every man, who

opposes God.

Qdly. In Deuteronomy xxxii. 39, in Isaiah xliii. 10, xliv. 6, 8,

and xlv. 5,14, 21, and in various other places, God says, that

theré is no God beside him; that there is none else; and that he »

knows not any. Yet Christ is called God, and announced by

other names of the Deity, in the several passages abovemention-

ed, and in many others; and this by the same God, who made

this declaration. That he is not so called, in a subordinate, de-

legated, or derived sense, is unquestionably evident ; first, from

the titles given to him, viz. The True God; The Mighty God ;

Lhe Great God; The God of Israel; Jehovah; and Iam; all of

them names, never given in the Scriptures to any being, but the

Deity: secondly, from the things ascribed to Christ in the same

SER. XXXYV.}j DIVINITY OF CHRIST. Vi

passages; many of which, as you must have observed, cannot be

predicated of any being, except the one living and true God.

If it be admitted, then, that the Scriptures speak language,

which is to be understood in its customary sense, the only sense,

in which it can be intelligible to those to whom it was addressed,

and to ninety-nine hundredths of those, for whom the Scriptures

were written ; if it be admitted, that God has chosen the most pro-

per terms to communicate true ideas of himself to mankind ; it

cannot be denied, that Jesus Christ is truly, and perfectly, Gon.

SERMON XXXVi.

DIVINITY OF CHRIST.

PROOFS FROM THE

ATTRIBUTES AND ACTIONS ASCRIBED TO HIM.

Romans vill. 3, 4.

For what the Law could not do, in that it was weak through the

flesh, God, sending his own Son, in the likeness of sinful flesh,

and for sin, condemned Sin in the flesh; That the righteousness

of the Law might be fulfilled in us, who walk not after the flesh,

but after the Spirit.

—<De Oo

For God, sending his own Son in the likeness of sinful flesh, and :

of a sin-offering, hath condemned sin in the flesh, (the thing im-

possible for the Law because it was weak through the flesh:)

That the righteousness of the Law may be fulfilled by us, who

walk not according to the flesh, but according to the Spirit.

Dr. Macknight’s Translation.

I the preceding discourse I observed, that the great and com-

-manding doctrines of Christianity are briefly declared in this ;

passage of Scripture; and, as such, recited the following ;

I. That the Law could not destroy Sinin Man:

Il. That God has accomplished this work by sending his o own

Son into the world:

a

SER. XXXVI] DIVINITY OF CHRIst?. 33

Ill. That this was done, in order that the righteousness of the

Law might be fulfilled by Christians.

As the first of these propositions had been sufficiently discus-

sed; I proposed, in a series of Sermons, to examine the second ;

and to commence the examination by inquiring into the character

of him, who is here called Gop’s own Son. __ After reciting several

scriptural comments on this phrase, | asserted, that it contains

the following important Doctrine,

That Jesus Christ is truly and perfectly God.

This doctrine I proposed to illustrate under several heads of

Discourse, then specified ; the first of which was,

That Christ is spoken of, in the Scriptures, as the True and Per-

fect God.

The argument, contained in this proposition, I proposed to ex-

hibit by showing, that the

Names,

Attributes, and

Actions of God, together with the

Relations, which he sustains to his creatures are in the Scrip-

tures ascribed to Christ ; and, That divine worship is in the Scrip-

tures required to be rendered, and by persons inspired was actually

rendered, to him.

The first of these subjects, viz. the Names of God, I then show-

ed, at sufficient length for my design, to be abundantly applied to

Christ in the Scriptures. I now propose to exhibit this truth con-

cerning the Attributes.

I. The peculiar attributes of God are ascribed to Christ in the

Scriptures. .

“Ast. Eternity.

Revelation i. 10, 11, &c. Iwas in the Spirit on the Lord’s Day,

wnd heard behind me a great voice as of a trumpet, saying, Iam Al-

pha and Omega, the First and the Last, and I turned to see the

voice that spake with me ; and, being turned, I saw seven golden

candlesticks ; and, in the midst of the seven candlesticks, one like

unto the Son of Man: and when I saw him I fell at his feet as dead:

and he laid his right hand upon me, saying unto me, Fear not, I

am the Firstund the Last, Jam he, that liveth and mas dead, and

behold, Tam alive for ever more, Amen.

Vion. If. +0

74 DIVINITY OF CHRIST. [SER. XXXVI.

Revelation ii. 8, These things saith the First and the Last, whe

was dead and is alive.

Isaiah xliv. 6, Tus sata bance: King of Israel, and his

Redeemer, Jenovan or Hosts, Jam the First, and Iam the Last,

and beside me there 1s no God.

Isaiah xlviii. 12, Hearken unto me, O Jacob, and Israel my

called; Tam he; I am the First; I also am the Last. Mine

hand, also, hath laid the foundation of the earth, &c.

In the two first of these passages, it will not, for it plainly can-

not, be disputed, that the person, spoken of by St. John, and

afterwards speaking of himself, who was like unto the Son of Man

who was dead, is alive, and liveth for ever more, was Christ ; and

this person in four instances declares himself to be the First and

the Last : the strongest assertion, that Eternity past, and to come,

belongs to himself. If he is the First, none can haye been before

him : if he is the Last, none can be after him.

In the two last passages, from the Prophet Isaiah, (the latter of

which has in the preceding discourse been clearly proved to be

written concerning Christ;) Jenovan or Hosts, who declares,

that beside himself there is no God, declares also, that He is the

First, and that He is the Last. This language, with mathematic-

al certainty, is attributable to but one being; and that being t is

the only living and true God.

Proverbs viii. 22, 23, The Lord possessed me in the beginning

of his way, before his works of old. Iwas set up from everlasting,

from the beginning, or ever the earth was.

That the Person, here spoken of under the name of Wisdom,

is Christ cannot be rationally questioned by any man, who reads

this chapter with attention; especially, if he compares it with the

account, given by the same Person, of himself, in the first chap-

ter of the same book; where he exhibits himself as the J udge,

and Rewarder, of mre To place the matter out of doubt,

St. Paul informs us, that Christ is the Wisdom of God. But’ this

Person says, he was set up from everlasting.

Micah y. 2, And thou, Bethlehem Ephrata, though thou be little

among the thousands of Judah, yet out of thee shall he come forth

unto me, that is to be Ruler in Isracl ; whose goings forth have been

from of old, from Everlasting: In the Hebrew, from the days of

SER. XXXVI.J ~ DIVINITY OF CHRIST. 75

eternity. ‘This passage was, in a sense, proverbially, acknow-

ledged by the Jewish nation to be a prophesy of Christ. See

Matt. ii. 6, where it is quoted, as such, by the Pharisees, in an-

swer to Herod’s inquiry concerning the birth-place of the Mes-

siah. Besides, God, speaking in the passage itself, says, Yee

out of thee shall he come forth unto me, &c. Here He, whose goings

forth have been from the days of Eternity, is said by another Per-

son to come forth unto the Person speaking ; that is, unto God

the Father. ‘a :

John i. 1,2, In the beginning was the Word, and the Word was

with God, and the Wordwas God. The same was in the beginning

with God.

1 John v. 20, This is the True God, and or even, the Eter-

nal Life.

The names Jehovah, I am, and Iam that I am, already proved

_ to belong to Christ, are also the strongest expressions of original

and eternal existence. The phrase, J am, Christ in a peculiar

-manner applies to himself. John viii. 58, dnd Jesus said unto

them, Verily verily I say unto you, before Abraham was I am.

John viii. 24, If ye believe not that Iam, ye shall die in your sins.

Matthew xxvii. 20, Lo, I am with you alway, &c. Here Christ

does not say, Before Abraham was, | was; or I will be with you

alway ; but Jam, teaching us explicitly, that past and future are

perfectly present to himself; and that his own existence is one

"present time.

Qdly. Both by these names, and by other ascriptions of Eternity

to Christ, he is declared to be underwved, or self-exrstent.

He who is the First, he whose existence is one present time,

necessarily exists only of himself.

_ 3dly. Omnipotence is directly ascribed to Christ.

_ Rev. i. 8, Lam Alpha and Omega, the Beginning and the End-

| ing, saith the Lord, who is, and who was, and who 1s to come, the

Almighty.. Inthe 11th verse of this chapter Christ utters these

words of himself. Either, then, there are two persons, who truly

say these things, each of himself; or Christ declares them of

himself in both these verses. The choice in this alternative I .

willingly leave to the Unitarians: for, either way, the great

question in debate is determined with equal certainty. If Christ

76 DIVINITY OF CHRIST. (SER. XXXVI.

speaks the words in the 8th verse, he is the Almighty ; if not,

there are two Persons, who are the Alpha and the Omega, the

First and the Last. Origen comments on these words in the fol-

lowing manner. “ And that thou mayest know the Omnipotence

of the Father and the Son to be one and the same, hear John

speaking in the Revelation in this manner. These things saith

the Lord God, who is, and who was, and who is to come; the Al-

mighty: for who is the Almighty to come, except Christ.”? Ori-

gen supposed "o "sexouevos to indicate the coming of Christ at the day

of Judgment. Psalm xlv. 3, Gird thy sword upon thy thigh, O

Most Mighty. He who is most mighty is plainly Almighty.

Matthew xxviii. 18, dnd Jesus came, and spake unto them, saying,

< All power is given unto me in Heaven and in Earth. The Greek

word here is egsciu; the most proper meaning of whichis authori-

ty, control, or dominion. But he, who has the authority, control,

or dominion, over all things, unquestionably oan all foier,

in the original and absolute sense.

This control was manifested by Christ j in ‘ve obedience of

diseases, life, and death, the elements of this world, and Angels

both good and evil, to his command. The manner, in which he

exercised his control over all these things, was, it should be re-

membered, the same, which he used at the creation. In both

cases he spoke, andit was done. The bread, with which he fed the

iwo companies of four thousand, and five thousand, men, came

into existence, just as the Heavens and the Earth had before done,

in obedience to his mere pleasure. To the leper he said, J will ;

be thou clean ; to the deaf ears, Be opened; to the blind, Receive

thy sight; to the demons, come out of the man ; and to the winds

and waves, Peace: be still: as he had before said, Let there be

Laight ; and was in the same manner obeyed. The most proper

mode, however, of exhibiting the Omnipotence of Christ is to ap-

peal to those acts, by which it is peculiarly displayed. .When

we read John i. 3, All things were made by him, and without him

was not any thing made which was made ; and Hebrews i. 2, Up-

holding all things by the word of his power ; we are presented

with the strongest possible proofs, that his power is unlimited. |

He, who created, and who upholds, the Universe, plainly can de

SER. XXXVI.) DIVINITY OF CHRIST. 7%

every thing, which in its nature is possible ; and is in the abso-

lute sense Omnipotent.

4thly. Omniscience is alsu ascribed to Christ. :

• John xxi. 17, Peter sarth unto him, Lord, thou knowest ail things.

To this ascription of Omniscience Christ makes no reply ; and,

therefore, admits it in its full latitude. If it had not been true;

it is impossible, that he should have permitted Peter to continue

in so dangerous anerror.

Matthew xi. 27, All things are delivered unto-mhe of my Father,.

and no one knoweth the Son, but the Father ; neither knoweth any

one the Father, save the Son; and he, to whomsoever the Son will

reveal him. In this passage both the Omniscience and incompre-

hensibility of Christ are declared by himself. | He, who knows

the Father, is Omniscient. He, who is known only by the Fa-

ther, is incomprehensible.

No exercise of Omniscience is more peculiarly declaratory of

this perfection, than searching the heart; and none more pecu-

liarly challenged by God as his sole prerogative. Accordingly,

1 Kings viii. 39, Solomon, addressing himself to God in his pray-

er at the dedication of the Temple, says, For thou, even thou only,

knowest the hearts of all the children of Men. Yet, Revelation

ii. 23, Christ says, And all the churches shall know, that Iam he,

who searcheth the reins and the hearts: and St. John, chapter ii.

23, 24, says, Now, when he was in Jerusalem, at the passover, in

the feast day, many believed in his name, when they saw the mira-

ches which he did. But Jesus did not commit himself unto them,

hecause he knew all men. Accordingly, in Matthew ix. 4, it is

said, dnd Jesus, knowing their thoughts: in Matthew xii. 25,

4nd Jesus knew their thoughts: in Luke v. 22, When Jesus per-

ceived their thoughts: in Luke vi. 8, But he knew their thoughts :

in Luke ix. 47, And Jesus perceiving the thought of their heart:

and in Luke xi. 17, But he, knowing their thoughts. In all these

passages we have the most absolute proof, that it is the preroga-

tive of Christ to search the heart; and that, therefore, he is the

God, to whom Solomon prayed. ‘The same truth is also declar- |

ed in the fullest manner by Christ in each of his messages to the

sseven Churches, in the verses beginning with I: know thy works,

&c. See Rev. ii, ii.

Gay

78 DIVINITY OF CHRIST. [SER, XXXVI.

5thly. Omnipresence 1s ascribed to Christ.

• Matthew xviii. 20, Where two or three are gathered together m

my name, there am I in the midst of them. This fact, the gather-

ing together of persons in the name of Christ, has from the times.

of the Apostles yearly existed in many thousands of places.

Yet Christ according to his own declaration is in the midst of all

these assemblies. :

_ Matthew xxviii. 20, Lo, Iam with you alway, even unto the end

of the world. Here Christ declares, that he is with the Apostles,

and succeeding Ministers, alway, unto the end of the World. But

Ministers are in a sense scattered throughout the world. With

all these Christ has promised alway to be present.

Unitarians object against this interpretation of this passage that

"gue TNO CuvTésASias TR “cuwvos ought to be rendered unto the end of

the age. To this I answer, first, that this phrase is used three

times in the Gospel of St. Matthew by Christ himself: Matthew

Xi. 39, 40, and 49, The harvest is the end of the World: as there-

fore the tares are gathered and burned in the fire, so shallit be an

the end of this world: and again, So shall it be at the end of the

world; the Angel shall come forth, and sever the wicked from

among the just. These, if I mistake not, are the only instances,

in which the phrase is used at all; and in all these, except the

passage now in dispute, it certainly signifies the end of the World,

at the general Judgment. There is no warrant for supposing,

that Christ, who used it in this sense in three instances out of

four, totally varied his meaning in the fourth instance, without

giving any notice of such variation. be

Secondly, If the interpretation, contended for, be admitted; the

passage will still equally declare the truth alleged from it. For,

if Christ was present alway with the Apostles, only to the end of

the Jewish age, he is Omnipresent. They preached throughout a

great part of the world. But no being could be present with

them alway, in these separate and distant regions, but he who

filleth all things. Ephesians iv. 10.

To avoid the difficulty, which is presented to the Unitarians

by this passage, Mr. Belsham, one of the most considerable So-

cinian writers at the present time, informs us, that Christ was

with St. Paul; and, I presume therefore, with the other Apostles;

SER. XXXVI] DIVINITY OF CHRIST. 79

since the promise was made personally to them; by his bodily

presence, which yet was invisible. Accordingly, Christ must be

supposed to have been constantly, and most rapidly, flying,

throughout that age, from place to place, and from Apostle to

Apostle. I cannot but blush for human nature, to see such

wretched subterfuges resorted to by a man, styled a Minister of

the Gospel, as serious comments on the Word of God; for the

sake of escaping from the plain meaning of his direct declara-

tions; and for the sake of retaining a system, palpably contra-

dictory to those declarations. What mind does not revolt at

such a debasing representation of the Redeemer? Surely this

gentleman might have recollected, that St. Peter said, thut the

Heavens must receive Christ until the times of the restitution of all.

things: that St. Paul said, When he had purged away our sins, by

himself on the cross, he sate down at the right hand of the Majesty

on high: that Christ himself said to his disciples, and now I go

my way to Him that sent me ; and to the Father, in bis interces-

sory prayer, and now Iam no more in the world; but these are in

the World; and I come to thee.

But this interpretation will not help the Unitarians over the

difficulty. He could not, on this plan, be with them alway; and

therefore his promise could not be fulfilled. Besides, this pro-

mise, thus understood, would be scarcely at all applicable to the

purpose, for which it was given; viz. the support and consolation

of those, who should disciple, and baptize, all nations: for these,

existing wn every age, as well as in many countries, unto the real

end of the world, need alike the blessing, which is promised.

» This is one of the instances, in which a meaning, laboriously

contrived to make the Scriptures accord with a preconceived sys-

tem, is substituted for the obvious and true one; and may serve

as a representative of the rest. :

~ 6thly. Immutability is ascribed to Christ. Hebrews xiii. 8, Jesus

Christ, the same yesterday, to-day and for ever.

Psalm cii. 27, &c. quoted Hebrews i. 10, &c. And thou, Lord,

m the beginning, hast laid the foundations of the Earih, and the

Heavens are the works of thy hands. They shall perish, but thou

remainest ; yea, all of them shall wax old as doth a garment, and.

as a vesture shalt thou change them, and they shall.be changed ;

30 DIVINITY OF CHRIST. [SER. XXXVL.

but thou art the same, and thy years shall have no end. | This pas-

sage is declared by St. Paul to be spoken of Christ, as I shall

have occasion to show more particularly hereafter: and in both

passages he is declared to possess absolute immutability. On

this subject I argue in the following manner.

If Christ is unchangeable ; he is so, etther because his faculties

are so immensely great, and his character so perfectly good, as to

be incapable of change, either by increase or diminution ; or, if the

supposition be possible, because he possesses a mind, which, hav-

mg originally received all its ideas, is unable, by means of its sin-

gular constitution, either to lose any of those which it has received,

or, to receive any more; and which, having originally possessed

a certain degree of energy, and moral worth, is, by its singular na-

ture, also, made incapable in beth these respects of any alteration.

No words are necessary to show, that every new idea makes a

real change in the recipient; and that, therefore, every Intelli-

gent creature changes of necessity every day, in the manner,

which we actually behold.

That Christ is not unchangeable, according to the Jatter of

these suppositions, will, I suppose, be admitted without a debate.

For though I have made the supposition, it is, I think, clearly in-

consistent with the essential nature of an Intelligent being. Ne

such being, turning his mind to the objects, by which thought is

excited, can possibly fail of receiving new ideas. Besides, that

Christ is not in this manner unchangeable is certain, from Luke

ii. 52, And Jesus increased in wisdom and stature, and in favour

with God and man. Here it is asserted, not only that he chang-

ed, when twelve years of age, but so perceptibly, as to have the

change distinctly marked by those around him.

Therefore, by necessary consequence he, concerning whom

this attribute is asserted, is infinitely different in nature from the.

Infant, which was born of the Virgin Mary; and was united to

that Infant by a mysterious union, so as to become one person,

denominated, with strict propriety, by the one name Jesus Christ,

er the Anointed Saviour.

Il. The peculiar Actions of God are ascribed to Christ in the

Scriptures.

— @n this subject I observe,

>) =

i

ae z ‘

SER. XXXVI.] DIVINITY OF CHRIST. 31

‘Ast. That the Creation of all things is ascribed to Christ.

John i. 3, By him all things were made; and without him wa:

not even one thing made, which hath been made.

Colossians i. 16, For by him were all things created, that are ii

heaven and that are in earth, visible and invisible, whether they be

thrones, or dominions, or principalities, or powers, all things were

ereated by him and for him.

Hebrews i. 10, quoted from Psalm cii. 25, Thou Lord in the be-

ginning hast laid the foundations of the earth; and the heavens are

the work of thy hands.

It has been denied, that this last passage is applied by the

‘Apostle to Christ ; but the denial cannot, I think, have proceed-

ed even from prejudice. It must have resulted from absolute in-

attention. In the 7th verse the Apostle says, And of the angels

he saith, Who maketh his angels spirits, and his Ministers a flame

of fire. But unto the Son he saith, What? Two things, which

follow. The first, quoted from the xlvth Psalm, beginning Thy

throne, O God, is for ever and ever ; the second, quoted from Psalm

cii. and beginning with Thou Lord in the beginning hast laid the

foundations of the earth: and these two are coupled by the con-

junction Ka, or and*. In this manner the passage has meaning,

and syntax; but, without it, has neither. If the passage be not

applied to Christ by the Apostle, he departs entirely from his dis-

course, begun before, and continued after, this passage ; that is,

carried through the whole chapter ; and inserts these three verses,

containing, according to this scheme, not even a parenthetical

reference to any thing in the chapter, nor indeed to any thing in

the whole book. In the mean time, the and, by which it is con-

nected with the former quotation, and which determines it, be-

yond debate, to be a part of the speech of the Father to the Son,

makes it, according to this scheme, to be ungrammatical nonsense.

Surely such writing ought not to be attributed to the Apostle

Paul ; even if we regard only his character, as a man of under-

standing. It ought, however, to be remarked, that for the pre-

sent purpose the passage may be dispensed with, without any

disadvantage + aie which remain, being abundantly sufficient

• See an Sais of the same mode of connection, Matt. xxiii. 16-—18,

Vor. Jf, 1

32 DIVINITY OF CHRIST. [SER. XXXVI.

to establish the point. In the two former of these passages it is

asserted, that all things in Heaven and in earth, visible and invisi-

ble ; nay, that every thing which has been made, without the ex-

ception even of one; were created by Jesus Christ ; in the latter,

the heavens and the earth, the Jewish appropriate phrase to de-

note the Universe, are declared to be the work of his hands.

On these passages I observe, that, if a person, thoroughly ac-

quainted with language, were to sit down purposely to express

the proposition, that Christ created all things, he could not find

words to express it more clearly, and decisively, than those,

which convey to us each of. these scriptural declarations. St.

John, particularly, has gone the utmost length, which human. lan-

cuage will permit; when, after saying, And by him all things were

made, he subjoins, and without him was not even one thing made,

which has been made.

2Qdly. The preservation of all things is also ascribed to Chakers m

the most explicit manner.

Colossians 1. 17, By him, that is, Christ, do all things consist.

Hebrews i. 1, 2, God, who at sundry times, and in divers man-

ners, spake unto our fathers by the Prophets, hath in these last days

spoken unto us by his son: Whom he hath appointed heir of all

things ; by whomalso he made the worlds: Who, being the bright-

ness of his glory,and the express image of his person,-and uphold-

ing all things by the word of his power, &c.

On these passages it cannot be necessary to dwell. They

plainly have but one meaning; and that meaning is too explicit

to admit even of an ingenious misconstruction. The wordsmake

it evident, if words can make it evident, that Christ is the Up-

holder of all things.

• 3dly. The Government of all things is, in the same idachel and

distinct manner, applied to Christ, Psalm xlv. 6, Thy throne, O God,

as for ever and ever.

The second Psalm, throughout, is an illustrious exhibition of the

universal dominion of Christ. .

The seventy-second Psalmis a still more glorious exhibition of

the same subject. Hereit is said, that his dominion shall extend

from sea to sea, and from the river to the ends of the earth; that

all Kings shall bow down tohim: that all nations shall serve him:

SER. XXXVI} - DIVINITY OF CHRIST. $5

that they shall fear him as long as the sun and the moon endure :

that his name shall endure, and be blessed, for ever: and that the

whole earth shall be filled with his glory. Amen.

Psalm cx. 1, The Lord said unto my Lord, Sit thou on my right

hand, until Imake thine enemies thy footstool.

Psalm viii. 5, Thou madest him a little (for a little time) lower

than the Angels, and hast crowned him with glory and honour:

Lhou madest him to have dominion over the works of thy hands.

See this passage applied to Christ, Heb. ii. 9.

Isaiah ix. 6, 7, Unto us a Child is born, unto us a Son is given; x

and the government shall be upon his shoulder. And his name shall

be called Wonderful, Counsellor, the Mighty God, the Father of the

everlasting Age, the Prince of Peace. Of the increase of his go-

vernment and peace there shall be no end.

Daniel vii. 13, 14, 4nd I saw in the night visions, and behold,

one like the Son of man came with the clouds of heaven, and came

totHe Ancient or pays; and they brought him near before him.

And there was given him dominion, and glory, and a kingdom ;

that all people, nations, and languages, should serve him: his do-

minion is an everlasting dominion, which shall not pass away ; and

his kingdom that, which shall not be destroyed.

The same doctrine is pursued throughout the New Testament

in the same explicit manner. Acts x. 36, The Word, which he

sent to the children of Israel, proclaiming glad tidings of peace by

Jesus Christ. This person is Lord of all things.

Rom. ix. 5, Of whom, as concerning the flesh, Christ came, who

vas over all things, God blessed for ever and ever. Amen.

• 1 Cor. xv. 25, For he must reign, until he hath put all enemies

under his feet.

» Ephesians i. 20, Which he wrought in Christ, when he raised

him from the dead, and set him at his own right hand in the heaven-

ly places, far above all principality, and power, and might, and do-

minion, and every name that rs named, not only in this world, but in

that which is tocome: and hath put all things under his feet ; and

given him to be head over all things unto the Church.

» Philippians ii. 9—11, Wherefore God hath highly exalted him,

and given him a name which is above every name; that at the name

of Jesus every knee should bow, of things in Heaven, and things ia

84 DIVINITY OF CHRIST. [SER. XXXVI.

earthy aad things under the earth; and that every tongue should

confess, that he is Lord, to the glory of God the Father.» «. '

These numerous passages are, Comparatively, but a few of

those, in which the Scriptures assert the absolute and universal

dominion of Christ. I have recited such a number of them, to

show, that this doctrine runs through the whole sacred volume.

No words can be conceived, which can express absolute and su-

preme dominion over all beings, and all events, more unequivo-

cally, or more forcibly, than these. , The name of Christ is here

declared to be above every name. that is named, not only in this

world, but in that which is to come, in earth and in heaven, in time

and in eternity. All things in all worlds are required to bow to

him. Angels of every order, as well as men, it isdeclared, shall

thus bow to him, either voluntarily, or involuntarily; and shall

confess that heis Lord, to the glory of God the Father. This do-

minion also is asserted to. be without limits, and without.end. 1.

shall only add, from the mouth of Christ himself, J am the first

and the last and the living one. . Also Iwas dead, and behold, I am.

the living one for ever and ever: and I have the keys of Hades and.

of Death. I shut, and no one openeth; I open, and no one shutieth :.

Rev. i. 17, 18, and iii. 7: and the equivalent passage, Matthew:

EXvill. 18, And Jesus came, and spake unto them, saying, All au-

thority in Heaven and in earth is given unto me. Here Christ as-

serts, that the rightful exercise of all power in heaven and in

earth is in his possession; that he has the keys of Hades.and of.

Death; or the absolute control, over the world of the dead and.

the region of departed spirits.. From that world, from that re-

gion, none of the numberless inhabitants can escape without his

‘permission; but, when the gates are unlocked by him, none.can

hinder them from coming forth; as at his call ki will Sain?

do, on the great and final day.

Athly.. The act of giving and restoring Life. is lia’ espresly

ascribed to Christ in a variety of ways.

Particularly, while he resided in this, world, he rental the deisd

at his pleasure. The daughter of Jairus, the son of the Widow of

Nain, and his beloved Lazarus, were illustrious examples. All

these returned again from the world of departed spirits at his

command. Damsel, J say unto thee, Arise; Young man, I say .

SRR. XXXVI] DIVINITY OF CHRISY. 33

unto thee, Arise; Lazarus, Come forth; were the only means,

which he employed; and the spirits of these deceased persons

instantly obeyed the call. This amazing power he according-

ly asserts of himself in terms absolute and universal. As the

Father raiseth up and quickeneth, even so the Son quickeneth whom

he will. Johny. 22. As the Futher hath life in himself, so hath

he given to the Son to have life in himself. *Inthe same manner,

St. Paul declares, 1 Cor. xv. 45, The first ddam was made a liv-

ng soul; the last Adam was a quickening Spirit. Ina still more’

striking manner did he exemplify this wonderful power in raising

himself from the dead.’ That he did this cannot be doubted, un-

less we are disposed to doubt the truth of his own express decla-

ration. John x. 17,18, Therefore doth my Father love me be-

cause I lay down my life that I might take it up again: no one

taketh it from me, but I lay it down of myself.’ I have power to

day it down, and I have power to take it up again.

_ Inthis passage it is as evident, as words can make it, that Christ

laid down his life, of his own accord only, and of his own accord

took it up again; and that no one was able to take it from him.

Accordingly, St. Peter declares, Acts ii. 24, that it was not possi-

ble for him.to be holden of death.

Another most wonderful exhibition of this ahchishins power

will be made by him, as he himself has told us, in raising up the

dead at the last day. And this is the will of Him that sent me, that

every one who seeth the Son, and believeth on him, may have ever-

Jasting life; and I will raise him up at the last day. John vi. 4,

And again, verse 56, Whoso eateth my flesh, and drinketh my blood,

hath eternal life, and Twill raise him up at the last day.. See also

verses 39 and 44.—John v. 28, Marvel not at this; for the hour

is coming, in the which all that are in the graves shall hear his voice,

and shall come forth ; they that have done good to the resurrection

of life, und they that have done evil to the resurrection of damnation.

After Christ had ascended to Heaven, the 4postles, according

to his promise; ‘raised the dead by his power and authority ; and

thus proved the Ubiquity of his power, as well as of his presence.

| As there can be no rational doubt concerning these passages,

be > * See also Phil, iit. 21, and Col. iii. 4.

o

36 DIVINITY OF CHRIST. (SER. XXXVI.

and no misconstruction of them, except by violence; I do not

suppose any explanation of them to be necessary. ‘They carry

their own meaning perfectly in themselves, and therefore demand

nocomment. The united language of them all is, that Christ in

himself perfectly possesses the power of giving life; that in this

world he exercised it on himself, and many others; and that he

will most wonderfully display the same power, at the end of this

earthly system, by pie to life the great coneeee suai of the

dead.

5thly. The forgiveness of Sin is hanna ascribed to Christ.

Thus in Exodus xxiii. 20, 21, already quoted for another pur-

pose, it is said, Behold, I'send an Angel before thee to keep thee in

the way, and to bring thee, into the place which I have prepared.

Beware of him, and obey his voice ; provoke him not: for he will

not pardon your transgressions ; for my name is in him. In this

passage it is evident beyond a doubt, that the Angel, who was

sent before the Israelites, was possessed of the power, and right,

to forgive sins. Otherwise God could not have thus cautioned

the Israelites not to provoke him, for this reason: since the rea-

son would not have existed; and would, therefore, have been

alleged insincerely. But this cannot be attributed to God.

2 Corinthians 1. 10, For if [forgave any thing, to whom I forgave

it for your sake forgave It, in the person of Christ. The Apos-

tle here declares to the Corinthians, that he forgave the offenders,

referred to in his former epistle, in the person of Christ : or stand-

ing as his representative: but, if Christ could not himself for-

give sins, the Apostle might with equal propriety have said, that

he forgave it in the person of any other: the person of Christ,

here, being equivalent to the name and authority of Christ. But,

if Christ had not the power to forgive sins, this authority would

have been nothing. Colossians iil. 13, Forbearing one another,

and forgiving one another, if any man have a quarrel against anys

evenas Christ forgave you. |

_ The import of this passage will be sufficiently enddmeseadi if it

can need any explanation, by reciting the parallel passage Eph.

iv. 32, Forgiving one another, evenas God for Christ’s sake hath

forgiven you.

Acts vil. 59, 60, And they stoned Stephen, invocating, and says

SER. XXXVI] DIVINITY OF CHRIST. 87

ing, Lord Jesus, receive my spirit. And he kneeled down, and

cried with a loud voice, Lord, lay not this sin to their charge.

In this affecting passage Stephen, full of the Holy Ghost, and

vouchsafed a vision of the glory of God, and of Jesus standing on

the right hand of God, prays to Christ to forgive the sin of his

murderers. Words, one would think, cannot be more decisive.

Matthew ix. 2—7, And, behold, they brought to him a man sick

of the palsy, lying ona bed: and Jesus, seeing their faith, said unto

the sick of the palsy, Son, be of good cheer; thy sins are forgiven

thee. And, behold, certain of the scribes said within themselves,

This man blasphemeth. And Jesus, knowing their thoughts, said,

Wherefore think ye evil in your hearts? For, Whether is easier to

say, Thy sins be forgiven thee; or to say, Arise and walk? But

that ye may know that the Son of Man hath power on earth to for-

give sins, (then saith he to the sick of the palsy,) Arise, take up thy

bed, and go unto thine house. And he arose, and departed unto his

house.

In this passage Christ said to the sick of the palsy, Son, thy

sins are forgiven thee. Some of the Scribes, who were present,

accused him in their own hearts of blasphemy; and said, as

Mark informs us, Who can forgive sin, but God only? In this

also they spoke the truth. Christ knew their thoughts ; and ask-

ed them, Wherefore think ye evil in your hearts? For whether is

easier, to say, Thy sins be forgiven thee, or to say, Arise, and walk?

Both these acts belonging to God only, the latter is here, with

supreme force, proposed as a test of the former. Christ, there-

fore, makes it such; and tells the Scribes, that he will prove to

them his power to forgive sins by his power to raise up the sick

of the palsy, witha command. Accordingly, as a proof in form,

that he possessed this power, he says to the sick of the palsy,

Arise, and walk. The sick man immediately arose, and departed

to his house. :

Here the power of Christ to forgive sins was denied by the

Scribes, and expressly asserted by himself. Of this assertion

he undertook the proof, on the spot; and the proof, proposed,

was a miracle. A miracle can be wrought by none but God;

and God cannot work a miracle, to prove a falsehood. ‘The mi-

racle was wrought ; the assertion, therefore, was true.

3s DIVINITY OF CHRIST. (SER. XXXVI.

6thly. The act of giving Eternal life ts bis) ascribed to

Christ in the Scriptures.

John x. 27, 28, My sheep hear my voice, and I know them, and

they follow me; and I give unto them eternal life, and they ae

never perish.

Revelation xxi. 6, J am Alpha and Omega, the beginning and

the end. Iwill give unto him, that is athirst, of the fountain of

the water of life freely.

Revelation ii. 7, To him that viderbiomett will I give to eat of

the tree of life, which is in the midst of the Paradise of God. See

also verses 17, and 28.

Revelation iii. 5, He that overcometh, the same shall be clothed

in white raimeni; and Iwill not blot out his name out of the book

of life. See, also, verses 12 and 21.

These passages need no explanation.

7thly. To Christ is ascribed the great and awful act of Judging

the world, and of acquitting and condemning angels and men.

John v. 22, The Father judgeth no man, but hath committed all

judgment unto the Son. See also, what will preclude any further

inquiry, the account of the last judgment, given by Christ himself,

in the 25th chapter of Matthew.

All these are confessedly the acts of the infinite God alone ;

and involve the absolute possession of power, and perfection with-

out limits. To create, preserve, and govern, the Universe; to

give and restore life; to forgive sin; to bestow eternal life ; to

judge the world of angels and men, and acquit, or condemn, final-

ly and for ever all Intelligent beings; is, if any thing is, to be,

and to'act as being, the true God; the only, infinite, and eternal

JEHOVAH. jail

In the great act of judging the world, particularly, the absolute

exercise, and the most wonderful display ever made, of Omni-

science, as well as Infinite Justice, will be made. To judge

righteously in this amazing case plainly requires the most exact

and minute, as well as the most comprehensive and perfect, know-

ledge of all the thoughts, words, and actions, of Intelligent be-

ings; together with all the aggravations and palliations of guilt,

and all the enhancements and diminutions of virtue, which have

existed in the Universe. Consequently, whatever circumstances

SBR. XXXVI] DIVINITY OF CHRIST. 84

have attended these innumerable beings must be perfectly known,

and actually present at once to the view of sucha judge. Nor

must he be less perfectly acquainted with the precise kinds, and

distributions, of punishment and reward, which the respective

works, and characters, of these numberless individuals, in their

endlessly various circumstances, justly require.

_ To these things must be added, what Christ directly shindliinees

to himself, the power of opening and shutting heaven and hell, or

Hades, at his pleasure, and of conferring the happiness of hea-

ven, and inflicting the miseries of hell, on whom he pleases.

If, then, Christ be not God; the real God has so ordered things

in his providence, that the peculiar displays of divine perfection,

the greatest which will ever be made, will be made by a crea-

ture, and not by himself. The creation, preservation, and go-

vernment, of the Universe; the giving of life, and the restoration

of it to the dead ; the Shatialeees of sin; the communication of

endless life ; pele the Saal judgment of alata beings ; are

the highest, vi most peculiar, and the most perfect, displays of

the Godhead. Omnipotence and Infinite Wisdom are pre-emi-

nently manifested in the formation and government of all things ;

Infinite Benevolence, in the forgiveness and salvation of sinners ;

and Omniscience and Infinite Justice, in acquitting and condemn-

ing, rewarding and punishing, the righteous and the wicked.

_If, then, these, the most perfect, displays of the Godhead, do

pt prove Christ to be the real and supreme God; let me ask, In

what manner, and by what arguments, shall we prove, that there

is such a God? ‘The existence and perfections of this glorious

Being have, hitherto, been always evinced from the Creation,

Preservation, and Government, of the Upiverce. But these, if

the Scriptures are true, are the acts of Christ... If, then, they

prove the existence of God at all; they certainly prove Christ to

be God. -If they do not prove a whose acts they are, to be

God; they do not prove God to exist at all: for they cannot

prove him to, be God, whose acts they are not. To what proofs,

then, of the being of God are we to recur, unless we admit these

to be the proofs? and if we admit them, how can we deny, or

. doubt, the. Deity of Christ?

Vou. Moos): veisdw , yl 12.

t

390 DIVINITY OF CHRIST. {[SER. XXXVI.

Let me further ask each member of this assembly to apply

this subject to his own case; and say, whether he is not ready

fearlessly to commit his all to Him, who has done, and will do,

all these amazing things? who in the Scriptures is called God,

and Jesovan ; and to whom all the attributes of the Infinite Mind

are ascribed? If he is not; let me ask him, To what being is

he willing to trust this mighty deposit ; himself; his soul; his all ?

SERMON XXXVIL.

DIVINITY OF CHRIST,

PROVED FROM

DIVINE RELATIONS, SUSTAINED BY HIM;

AND FROM

DIVINE WORSHIP, REQUIRED, AND RENDERED, TO HIM.

Romans viii. 3, 4.

For what the Law could not do, in that it was weak through the

flesh, God, sending his own Son, in the likeness of sinful flesh,

and for sin, condemned Sin in the flesh: That the righteousness

of the Law might be fulfilled in us, who walk not after the flesh,

but after the Spirit.

. —DIto—

For God, sending his own Son in the likeness of sinful flesh, and

of a sin-offering, hath condemned sin in the flesh, (the thing im-

possible to the Law, because rt was weak through the flesh :)

That the righteousness of the Law may be fulfilled by us, who

walk not according to the flesh, but according to the Spirit.

a Dr. Macknght’s Translation.

Havine shown in the two preceding discourses, that Christ is

spoken of in the Scriptures as the true and perfect God; because, —

1st. The Names,

2dly. The Attributes, and,

Sdly. The Actions, of God are ascribed to him; I shall now

52 DIVINITY OF CHRIST. [SER. XXXVI.

proceed to consider the remaining particulars, proposed under

this head: viz.

Athly. That the Relations, which God sustains to his creatures,

are, in the Scriptures, ascribed to Christ ; and,

5thly. That divine Worship is in the Scriptures required to be

rendered, and by persons inspired was actually rendered, to Christ.

In examining the Relations. sustained by God to his creatures,

and ascribed in he Scriptures to Christ, so copious a field is open-

ed for discussion, that it can only be partially surveyed at the

present time. I shall, therefore, confine my attention to the fol-

lowing particulars.

Ist. Christ sustains to the Universe the Relation of Creator.

In the passages, quoted in the preceding discourse, to prove,

that the act of creating is ascribed to Christ in the Scriptures, it

is asserted, that he is the Creator of the Heavens and the Earth ;

of Thrones, Dominions, Principalities, and Powers ; and of every

individual thing, which hath been made. In the Relation of Crea-

tor he stands, therefore, to every being, great and small, in the

Heavens and in the Earth. Atoms were called into existence by

his word: Angels owe to him their exalted being. This is a re-

lation, which no being, but the infinite Jenovam, can sustain;

and is plainly that, on which all the other relations of God tohis

ereatures depend. Accordingly, God challenges this character

to himself, as his character alone, sustained by himself only. £,

saith he, am Jenovan, and none else; forming light, and creating

• darkness ; making peace, and creating evil: I Jenovan am the

author of all these things*. Whatever the Creator makes is in

the most absolute sense his own; and can in no sense belong te

any other, unless by his gift. Whatever connection, therefore,

exists between God, as God, and creatures, as such, arises origi-

nally, and entirely, from the act of bringing them into being. All

the rights which the Infinite Mind claims, and holds, over the

Universe, and all the duties of Intelligent creatures, spring, ori-

ginally, from this source only. It is His Universe, because He

-made it. They are Mis property, because by Him they were

created. As their Creator therefore, they look to him, and him

• Isaiah xlv. 6, 7. Lowth.

SER. XXXVi.} DIVINITY OF CHRIST. 93

alone, te whom they are indebted for every thing, and to whom

they owe every thing, which they can do; because every thing,

in which they can be concerned, depends upon their existence.

But for this; however excellent, great, and desirable, he might

be, and however deserving of their love and admiration; still

they would not be Ais. This, God himself teaches us in direct

terms. Remember these things, O Jacob; and Israel, for thou art

my servant. Ihave formed thee; thowart my servant. But now,

saith the Lord that created thee, O Jacob, and he that formed thee,

O Israel, fear not, thou art mine. Out of this act of giving exis-

‘ tence arises, then, his property in all creatures; and his right to

give them laws, to control their actions, to judge, reward, and pu-

nish them, and universally to dispose of them according to his

pleasure: together with all their corresponding duties. To

Christ, then, belong all these rights. But who can posse’s these

tights, or sustain the Relation, out of which they arise, beside the

only, living, and true God ?

In sustaining this relation to the Universe, Christ possesses,

also, of course, all the attributes, necessary to it, and displayed in

the work of creating ; particularly the power and wisdom, mani-

_ fested in the production of all things. This power and wisdom

» are plainly infinite.

i» oI know it is said by Prin and other Arians, that we do not

see the infinity of these attributes displayed in creating the Uni-

verse; and that they may, foraught that appears tous, have ex-

• isted ina sufficient degree for the production of all things, and yet

» not have been infinite. | |

• » On this subject I observe, | |

» Ist. That of creating power, in the abstract, or unexercised, we

Sanh no idea at all; and, therefore, cannot thus iti at to be in-

finite.

_ © Qdly. We cannot comprehend infinity in any sense. The mind,

_ which can comprehend infinity, must itself be infinite. When we

• speak of infinite power, as evident in the creation of all things,

we sumply declare ihe fact, that this power is infinite. That infinity

. exists with respect to duration, expansion, or any thing else

which is infinite, we may perceive distinctly ; and yet are per-

fectly unable to comprehend eternity, or immensity.

94 DIVINITY OF CHRIST. [SER. XXXVI.

3dly. The power of creating, or giving existence, is evidently a

subject, to which limits can no more be assigned in ouir"thoughts,

than to duration, or space.’ Plainly, he who gave existence to’one

atom, can give existence to Atoms, and therefore to worlds, with-

out wuebel He who gave intelligence, who formed men, and

angels, and archangels, can form all kinds, and degrees, of intel-

ligence, which can be formed; and can raise men, and angels,

and other rational beings, to any height, to any perfection, of

intelligence, which in the nature of things is possible. To this

power, therefore, no other bound can be set, beside possibility,

He who formed all things cannot create contradictions. ‘This,

however, is no circumscription of his power; for if it could be

done he could do it. The only difference, which would exist,

would be in the nature of the things ee and not in coe

power of the Maker. err

Athly. If Creation and Preservation be not a proof of infinite

power, there is no proof, that such power exists. Of this there

needs no illustration, but one: viz. that these are the only

sources, whence infinite power has been hitherto argued in the

present world: for the argument @ priori I consider as of no

value. a

Sthly. We plainly cannot see, that Creating power is not Sento. ;

nor can we furnish a single argument for the support of sucha con-

clusion. The doctrine is, therefore, a mere gratuitous assump-

tion; and merits as little consideration, as any other such as-

sumption.

6thly. Creating power is the source of all power that exists,

except itself. If therefore creating power is not infinite, there

ts no infinite power. Christ therefore, as the Creator of all things,

possessed originally all sien) power ; whether we allow it to

be infinite, or not.

7thly. The Scriptures have determined this point so far as the

subject of this Sermon is concerned: for in Hebrews iii. 4, they

say, Every house is builded i ii some one; but he wore ai alt

things is God. )

It will be easily discerned, that the remarks made here, rd

cerning the power, displayed in Creation, are with equal force

applicable to the Wisdom, exhibited in that work.

SER. XXXVIL] DIVINITY OF CHRIST. 95

_ Qdly. Christ sustains also the Relation of Preserver.

By him all things consist.

Upholding all things by the word of his power.

That God is the only preserver of the Universe is unquestiona-

bly evident to the eye of Reason; and has accordingly been ac-

knowledged by all men, who haye acknowledged a God. It is,

also, in the most definite manner declared in the Scriptures. In

Nehemiah ix. 6, the Levites at the head of the Congregation, as-

sembled for a solemn, national fast, blessed God in these terms.

Thou, even thou, art Jehovah alone, thou hast made heaven, the

heaven of heavens, with all their hosts ; the earth, and all things

_ that are therein; the seas, and all that is therein, and thou pre-

servest them all: and the host of heaven worshippeth thee. Thou

art Jehovah, the God, who didst choose Abram, and brought him

forth out of Ur of the Chaldees, and gavest him the name of Abra-

ham. In this passage it is declared in the most explicit terms,

that He, who preserves all things, is the Being worshipped by

the host of heaven; Jehovah alone; The Jnnovan; The Gon;

according to Parkhurst and Lowth, The Jenovau, The true,

eternal, and unchangeable Gop; the Gop who chose Abram,

brought him forth out of Ur of the Chaldees, and gave him the

name of Abraham. In the subsequent verses we are further in-

formed, that he is the God of Israel; the. great, the mighty, and

the terrible Gon; gracious and merciful; the Author of all the

wonders in Egypt, the Red Sea, and the Wilderness, and of the

dispensation of the law at Sinai; the only object of prayer, su-

preme love, faith, and obedience. Yet all things consist by

Christ, and he upholds them all by the word of his power. He,

therefore, is this Jenovan; this Gop.

The relation of Faisal Preserver is plainly a relation in-

capable of being sustained by any being but Jenovan. It in-

volves a knowledge of all beings, and all their circumstances; a

power present in every place, and to every being, at every mo-

ment; sufficient in degree to hold in existence, to keep together,

and to continue in order and harmony, the mighty frame of the

Universe ; to roll the innumerable worlds, of which it is compos-

ed, unceasingly, through the expansion ; and to control, with an

irresistible sway, all their motions, affections, and. inhabitants ;

96 DIVINITY OF CHRIS'r. (SER. XXXVI.

and a wisdom sufficient to contrive the proper employments, and,

destinations, of this. endless multitude of beings, as well as the

natures and attributes necessary for them, so as to accomplish

those ends, and those only, which are worthy of the incompre-

hensible Workman. Of this power, knowledge, and wisdom,

the Scriptures, therefore, assert Christ to be possessed, when.

they declare him to be the Preserver of all things. Our ideas:

of the power, exerted in the preservation, and also in the crea-.

tion, of the Universe, they exceedingly enhance, by informing:

us, that both these amazing works are accomplished by his word.,

Upholding all things by the word of his, power. He spake; andat

was done. Of course, both are performed with, perfect ease 5

and he, who does them, fainteth not, neither is wearys 9

In the character of the Preserver of the Universe, all creatures

owe to Christ the continuance of their blessings, and their hopes..

As we should have been nothing, had we not been created, so-we ;

should become nothing, were we not preserved. On this rela+)

tion therefore, next after that of Creator, we depend for every.

thing; and to him who sustains it we owe every thing. Wereit

possible, that he, who sustains it, should be any other, than Ged,

we should still, originally and continually, owe all things to him,,

and nothing to God. To such a monstrous absurdity does the

opinion, that the Creator, and Preserver, is any other than the -

' True and Perfect God, ultimately conduct, and, if they would be.

consistent. with themselves, does in fact conduct, those, who

deny Christ to be God.

As the Preserver of the Righteous, Christ is appropriately alla .

ed, in the Scriptures, by the emphatical name of the Shepherd.

J, saith he, of himself, am the good Shepherd. The good shepherd

giveth his life for the sheep. Iam the good Shepherd and know

my sheep. John x..11, 14.—Our Lord Jesus, that Great Shep-.

herd of the Sheep. Hebrews xiii..20.—4nd when the chief Shep-

herd shall appear, ye shall receive a crown of glory, which fadeth

not away. 1 Peter v. 4.—There shall be one fold, and one Shep-..

herd. John x. 16.—Awake, O Sword, against my Shepherd, against.

the Man that is my fellow, &c. Zech. xiii. 7.—Behold, the Lord.

God will come with strong hand, and his arm shall rule for him:

behold, his reward is with him, and his work before him. . He shall.

SER. XXXVI] DIVINITY OF CHRIST. 97

_ feed his flock, like a shepherd; he shall gather the lambs with his

arm, and carry them in his bosom, and shall gently lead those that

ere with young. Isaiah xl. 10, 11.—Jenovan is my Shepherd; I

shall not want. He maketh me to lie down in green pastures: he

leadeth me beside the still waters. He restoreth my soul: he lead-

eth me in the paths of righteousness, for his name’s sake. Psalm

Xxlii. 1—3. In these passages we are informed, that Christ is

the good Shepherd, the great Shepherd, the chief Shepherd, and The

Shepherd of God, the Man that is the fellow, or compeer, of Jeho-

vah of Hosts. We are further informed, that there is one Shep-

herd to the flock; that he is the final Judge of the quick and the

dead; that Jenovaun is the Shepherd of David, one of the Right-

eous, and therefore, by irresistible consequence, of all the right-

eous; that the Lord God will feed his flock, like a Shepherd, will

gather the lambs with his arm, and carry them in his bosom. Tf,

therefore, Christ be not Jenovan; if he be not the Lord God,

then there are two Shepherds, instead of one; of whom Christ is

still the chief and the great Shepherd: and, although the Shep-

herd of David was Jenovan, yet Christ is the Shepherd of all

other righteous persons. This character Christ recognizes, |

when he informs us, that at the Great Day he will separate the

Sheep from the goats; and this character he will for ever sustain |

‘in the future world; for there, we are taught, he will feed them, -

and lead them to living fountains of waters.

3dly. Christ sustains the Character of the Possessor of all things.

At his entrance into this world, it is said, He came unto his own

things, ro "ia; and his own men, or kindred, (‘ot *sdiot,) recerved him

not; that is, he came into the world, but mankind or the Jewish

nation received him not. John i. 11.—All things, saith Christ,

which the Father hath, are mine, or my things; John xvi. 15.—

Again, in his intercessory prayer, he says to the Father, 4

things, that are mine, are thine, and the things, which are thine,

are mine. John xvii. 10. It will be needless to add any further

passages to texts so perfectly explicit, and unambiguous, as these.

It is proper, however, to remark, that the possession of all things

is inseparably connected with the Creation and Preservation of

all things. All things are necessarily the property, and posses-

sion, of Christ, because he made them, and because he upholds

Vor. If. 13

98 DIVINITY OF CHRIST. [SER. XXXVil.

them in being; as saith the Psalmist, The Earth 1s Jenovan’s,

and the fulness thereof, the World and they that dwell there; for

he hath founded it upon the seas, and established it upon the floods.

. But the Possession of the Universe involves in the Possessor,

to say the least, an absolute knowledge of every thing that is thus

possessed. No mind can possess any thing, to which its compre-

hension does not extend. LEniitled to it, it may be; an the actual

possession of it it cannot be. But no mind, except the Omni-

scient, can comprehend, or ever discern, more than a little part

of the Universe; and therefore none but the Omniscient Mind

can possess any more than this little part. | ws

There is indeed a humbler and totally different sense, in which

it may be figuratively said, and in which it is said in the Scrip-

tures, that the Saints shall inherit all things ; and in which all

things are said to be theirs; viz. that all things shall work to-

gether for good to them. In this manner all things cannot, with

propriety, be said to belong to Christ; because, being the same

yesterday, to-day, and for ever, his enjoyment is, like himself, un-

changeable; and cannot in any sense be the result of the changes,

of which created things are the subjects. The happiness of

created beings results only, and necessarily, from his government

of all things for their benefit; but his happiness existed before

the things themselves, and can be dependent on nothing, but his

own mind.

Further, the possession of all things involves, inseparably, the

control over them in such a degree, as to direct them immediate-

ly to the use, and purposes, of the possessor. That, which we

cannot command for our own use, we do not in the proper sense

possess. But the power and the knowledge, necessary to the

possession of all things, are in this view plainly infinite. 7

Athly. Christ sustains the relation of Supreme Ruler to the Uni-

verses i ? |

' Revelation xix. 11, &e. And I saw Heaven opened ; and be-

hold a white horse, and He that sat on him was called Faithful and

True, and his name is called raz Word or Gop. <Andhe hath on

has vesture, and on his thigh, aname written: Kine or kines and

Lorp or torps.—Rev. xvii. 14, These shall make war with the

Lamb, and the Lamb shall overcome them; for he is Lorn oF

SER. XXXVII.] DIVINITY OF CHRIST. 99

LorDS, and Kine or kines.—1 Tim. vi. 15, Which in his times

the blessed and only potentate shall shew, the Kine or kines, and

Lorp oF torps.—Acts x. 36, Jesus Christ: this person is Lord

of all things.x—Romans ix. Christ, who is over all things, God

blessed for ever, Amen.—Philippians ii. 10,11, That at the name

of Jesus every knee should bow, of things in heaven, and things in

earth, and things under the earth: And that every tongue should

confess, that Jesus Christ is Lord, to the glory of God the Father.

In these passages Christ is directly exhibited as the Lord, or Ru-

ler, of the Universe, inthe most absolute sense; the Lord of all

things, whom things in Heaven, and things in earth, are respec-

tively required to confess as their Lord.

~ But the government of the Universe requires, if any thing re-

quires, the attributes of an Infinite Mind: goodness to prompt,

justice to direct, knowledge to discern, and power to execute,

whatever is right, wise, and good to be done; and to prevent

the existence of whatever is not. It demands also existence

every where present, and eternally enduring, throughout the

boundless and everlasting kingdom of God. Without these at-

tributes Christ must be the Lord only in name, and rule only in

pretence ; and such must undoubtedly be the character, attribut-

ed to him in these, and the almost innumerable other, passages

of Scripture, in which he is styled Lord, and said to hold the do-

minion over all things ; unless he is essentially possessed of these

attributes. The Scriptures are not thus deficient in their own

scheme; for, when they attribute universal dominion to Christ,

they teach us, that he is qualified for such dominion, by declar-

ing, that in him dwells all the fulness of the Godhead. We are

not, therefore, left ata loss by the Scriptures themselves concern-

ing his perfect qualifications for the exercise of this government ;

nor can we wonder, that he, who made, and preserves, should

also govern, all things.

In this relation Christ gave the Law to the Israelites, and to

Mankind, at mount Sinai ; and in this character, as the rightful Law-

giver, he directed his own Spirit to inspire the Prophets and Apos-

tles with the knowledge of his Word, as the universal Law to

mankind. But when the Comforter 1s come, whom I will send unto

you from the Faruer, even the Spirit or Trutn ; He anll guide

100 DIVINITY OF CHRIST. (SER. XXXVI.

you into all the truth; for he shall not speak of himself ; but what-

soever he shall hear, that shall he speak; and he will shew you

things to come. He shall glorify me: for he shall receive of

mine, and shall shew it unto you. All things which the Father

hath are mine; therefore said I, that he shall take of mine, and

shew it unto you. John xv. 26. xvi. 13—15. Of which salva-

tion the Prophets have enquired, searching what} or what manner

of time, the Spirit of Christ, which was in them, did signify. Ac-

cordingly the Scriptures are called the Word of Christ; Let the

Word of Christ dwell in you richly, in all wisdom ; and The Law

of Christ ; Bear ye one another's burdens, and so fulfil the Law of

Christ. The Law, here referred to, is no other than the second

command of the moral Law, Thou shalt love thy neighbour as thy-

self; or that branch of this command, which, respecting Chris-

tians peculiarly, is called the New commandment ; A new com-

mandment give funto you, that ye love one another. John xiii.

34,—In this character, Christ, when he began to preach, ex-

pounded, altered, and annulled, the Law of Moses, in his own

name, and at his own pleasure. All the prophets, who came be-

fore him, introduced their messages to mankind under the name,

and authority, by which they spoke; and prefaced them with

Thus saith the Lord; Thus saith Jehovah ; and Thus saith Jeho-

vah of hosts. Christ, on the contrary, when altering and annul-

ling these very things, uses no name but his own; and speaks

directly by his own authority; introducing his own laws with

Verily, I say unto you; plainly intended to be equivalent to Thus

saith the Lord; because the things, which were prefaced with

this latter phrase, were openly altered and revoked by him.

In this character also, he disposes of the present and future

allotments of all beings; opens and shuts at his pleasure the

world of death, and departed spirits; consigns whom he pleases

to endless suffering ; and bestows on whom he pleases immortal

life. In this character, he is the head of all principality and pow-

er. Col. ii. 10.—Who having gone into Heaven, saith St. Peter,

is on the right hand of God: Angels, Authorities, and Powers, be-

ing subjected to him. In this relation, it is obvious, that all In-

telligent beings are bound to render him their supreme and ulti-

mate homage and obedience: that his Law is the rule of all their

SER. XXXVI] DIVINITY OF CHRIST. 101

conduct; from obeying which nothing can excuse them ; the law,

by which they will be tried, and approved, or condemned : that

his Word is the only rule of life and salvation to mankind: that

his Dominion is the supreme and universal control, to which in

this and every other world, Intelligent beings are rightfully re-

quired to bow ; to which every one of them in this and all other

worlds will ultimately bow ; and by which all things are, and will

for ever be, regulated at his pleasure: that he is the Judge, who

will finally acquit or condemn, reward or punish, every Intelli-

gent creature. I.scarcely need to ask, Who can sustain this stu-

pendous relation to the Universe, except JeHovan ?

» Sthly. Christ ts the Last End of all things.

Colossians i. 16, All things were created by him, and for him:

that is, they were all created for his use ; that he might destine

them to such purposes, and conduct them to such an issue, as

were agreeable to his pleasure. In the same manner as it is

said, Prov. xvi. 4, Jehovah hath made all things for himself.

~ It will, I suppose, be granted, as I do not see how it can be

questioned, that the End, for which any thing exists, under the

control of divine Wisdom, is more important than the thing itself ;

or, universally, that the End is more important than the Means.

I suppose it will also be granted, that the End, for which all

things exist, is the most important, of all Ends. I suppose it

will further be granted, that Jenovan, in making all things for

humself, regarded himself, and in this design proved that he re-

garded himself, as more important than all things else; and his

glory,,or pleasure, for which they were created, as the most im-

portant of all the Ends, discerned by his Omniscience, and per-

fectly worthy to be preferred to every other. But this plainly

could not be, unless he, who thus. proposed himself as the end

of all things, was in the view of his Omniscience a more excel-

Aent, great, and glorious Being, than any other. If there were

-any other being superior to himself, such being ought plainly to

be preferred to him: otherwise, that which was of inferior im-

portance, and worth, would be preferred to that which was supe-

vlor: a preference obviously unfounded, and unjust. JzHovanH,

Sherefore, in -making all things for himself, has testified in the

102 DIVINITY OF CHRIST. (SER. XXXVI.

most solemn and forcible manner possible, that himself is

more important, great, wei — than all other things

whatever. |

But all things are declared in the passage, quoted ibe Colos-

sians, to have been created by Christ for himself. Christ, there-

fore, in this act of making hiMself the End of the Creation of all

things, has declared, that Himself is, in his own view, the most

important, great, and excellent, of all things. This declaration

is either true, or false. If false; it proceeded from ignorance, or

from sin. It could not be from sin; for Christ knew no sin ; and

as declared to be without spot, or blemish; the Holy One, and the

Just ; even the Holy One of God. It could not be from ignorance ;

because no Intelligent creature, who knew Jenovan at all, could

possibly suppose himself to be more important, great, and excel-

lent than JeEnovan; and because Christ will not be supposed,

even by the Unitarians, to be capable of such ignorance. It is

therefore true. But, if it be true, itis by inevitable consequence

also true, either that Christ is greater and more priate than JE-

HOvAH, or that he is Jenovan himself. |

Further, as Christ is the End of all things, if he be not pone

vaH, there is nothing, of which Jenovau is the End. As all

things were made for Christ ; if Christ be not Jenovan, there is

nothing, which is made for Jenovan. The united tendency and

result of all that has been, is, or will be, in the Universe, is the

accomplishment of the pleasure and glory of Christ; and if

Christ be not Jenovan, JzeHovan will exist without any glory

displayed ; without any interest, or concern, in the Universe. —

‘It ought also to be added, that He, whois the End of all things,

for whose glory and pleasure they are to operate, must possess

Power sufficient to direct them to his glory ; and Intelligence, to

discern, that this purpose is accomplished by them all. When

we consider the greatness and multitude of the things themselves,

and their everlasting continuance and operation, it will, I think,

be impossible not to conclude, that this power and gpringiccin

must be in the strictest sense unlimited,

It is with reference to this very subject, as 1 apprehend, that

our Saviour, in his intercessory prayer, utters to the FatHer

F

a e

4,

ene

oi

iy hy

a

SER. XXXVII.] DIVINITY OF CHRIST. 103

these remarkable words: * All things, which are mine, are thine ;

and all things, which are thine, are mine: and Iam glorified in

them. John xvii. 10. Here, in two forms of expression, he de-

clares to the Farner the co-extension of the property, which the

Favuer and the Son have in the Universe, and their mutual pos-

session of all things; and then adds, that he is glorified in, or by

means of, them all. ‘This may be properly styled Christ’s own

comment on the declaration of St. Paul, that all things were made

for him; that is, for his use; his glory: for here Christ declares

his glory to be.actually accomplished by them all.

This doctrine is plainly, and utterly inconsistent with the Arian

Notion of Christ’s being a subordinate God ; to whom divine pow-

er is supposed to have been delegated ; and who, in this charac-

ter of a delegate, is supposed to have created the Universe, and

to be worshipped. On this Notion I propose to make some ob-

servations hereafter. At present I shall only remark, that He,

who is the first Cause, or Creator, and the last End, of all things,

is all that is, or can be, meant by the Supreme Gop. All things

being made for his use, and being the means of his glory ; there

is nothing left to a Being, higher and greater than himself; nor

does it appear, that such a Being can have any material concern

with the Universe, in any manner whatever.

I shall now consider the 5th, and last, particular, mentioned un-

der this head: viz. That Divine Worship is in the Scriptures re-

quired, and by persons inspired was actually rendered, to Christ.

Divine worship is required to be rendered to Christ ; John v.

22, 23, For the Father judgeth no man; but hath committed all

judgment unto the Son: That all men should honour the Son even

as they honour the Father. He that honoureth not the Son honoureth

not the Father that sent him. In this passage of Scripture we are

informed, that the infinite prerogative of judging the universe is

committed by the Father to the Son, for this, as at least one, if

not the only, great end, that ald (that is, I apprehend, all Intelli-

gent creatures; the word men not being in the original,) showd

honour the Son even as (that is, just in the same manner, as, and

in the same degree, as) they honour the Father. he Final Judg-

• See the original Greek.

boas

104 DIVINITY OF CHRIST. {SER. XXXVIEf.

ment, being an act, which eminently displays the infinite perfec-

tions, is: committed to the Son, that he may be perceived with

indubitable evidence to possess these perfections, and may there-

fore receive that peculiar honour, which is due to Him only, by

whom they are possessed. The honour, which is due in a pecu-

liar sense to God, consists supremely in religious worship ; in make

ing him the object of our supreme affection; and rendering to him

our supreme obedience. All this is here required to Christ in the

same manner, in which it is required to the Farner.

Whether it be supposed, that this passage be intended to in-

clude angels, ornot; they are expressly required to worship him

in Psalm xcvii. 7, qcsitdenttht beall they that serve graven images.

Worship him, all ye Gods. St. Paul quotes a part of this verse

in the following manner; 4nd again, when he bringeth im the

first-begotten into the world, he saith, Let all the Angels of God

worship him. It is therefore certain, that all the angels of God

are required to worship Christ.

The only possible debate, which can arise here, is concerning

the kind of worship, which is to be rendered. On this I ob-

serve, that the Greek word is rgo¢xwvycarweov ; and that this word

is used twenty-four times in the New Testament, to denote the

worship of the true God; that it is used many times more to de-

note the religious worship of false gods; and that it is, so far as

I have observed, the only word, used to denote what is intended

by worship, when considered as an act immediately performed.

The words Osgarsw, Aargcuw, and XeCouou, rendered also to wor-

ship, appear rather to express either habitual reverence, or

service, or a general course of worship, considered as a charac-

ter, or course of life. « Ilgocxuvew, so far as I have been able to

observe, is the only term, used to denote religious worship by

St. John ; and is certainly the appropriate word for this idea, if

there is any such appropriate word in the New Testament. .

It is, particularly, the word, used by Christ in his answer to Sa-

tan; Thou shalt worship the Lord thy God; and in his discourse

with the woman of Samaria concerning the place where, the

manner. in which, and the persons by whom, God is acceptably

worshipped.

Secondly. That religious worship is here intended is certain ;

SER) XXXVI] DIVINITY OF CHRIST. 105

because the Object of the worship, commanded, is directly opposed,

in the command itself, to Idols; and the worship, required, to that

which is forbidden. Confounded be all they that serve, that is, re~

ligiously worship, graven images ; that boast themselves of idols.

As if God had said, Worship no more graven images, nor idols of

any kind; for all their worshippers shall be confounded: Wor-

ship him; the Messiah; the Son of God; and not only you, the

sottish men who are guilty of this idolatry; but all ye Angels,

also, to whom this worship is often sottishly rendered.

_ In the same manner, is this worship commanded to both men

and angels. Phil. 1. 9—11, Wherefore God also hath highly

exalted him, and given hima name, which is above every name ;

That at the name of Jesus every knee should bow, of things in hea-

ven, and things in earth, and things under the earth; And that

every tongue should confess, that Jesus Christ is Lord, to the glory

of God the Father. In this passage, all things celestial, terres-

trial, and subterranean, (as it is in the original,) are required to

bow the knee to Christ, and to confess him to be Lord. To bow

the knee is well known appropriate phraseology to denote reli-

gious worship. Ihave left me, says God to Elijah, seven thousand

im Israel, all the knees thai have not bowed unto Baal, and every

mouth which hath not kissed him. 1 Kings xix. 18*. St. Paul also

says, [bow my knees to the Father of all mercies. But to place it be-

yond all doubt, we need only refer to Isaiah xlv. 22, 23, whence

this passage is quoted. Look unto me, and be ye saved, all ye

ends of the earth: for Iam God, and there is none else. By my-

self have I sworn, and the truth is gone out of my mouth; the word,

and it shall not be revoked. Surely to me shall every knee bow,

shall every tongue swear: saying, Only to Jenovan belongeth

Salvation and Powert. To ascribe to Jenovan salvation and

power: (the thing, which, the Apostle informs us, is the same

with confessing that Christ is Lord;) and to bow the knee when

making this ascription, is undoubtedly religious worship, if any

thing is. Accordingly, this ascription is often made by the saints

in the Scriptures, and the saints and angels in heaven.

In accordance with these requisitions we find Christ actually

• See Hosea xiii. 2, and Psalm ii. 2. + Loveth.

Vou. I. 14

TOG DIVINITY OF CHRIST. [SER. XXXAVUE.

worshipped in great numbers of instances. I shall omit here the

numerous instances, in which we are directly told, that persons

worshipped Christ, while here in the world; merely because they

would give birth to a critical controversy, too minute, and too

extended, for the present occasion. The instances, about which

such a controversy cannot, at least decently, arise, are sufficient-

ly numerous for my design. |

Ist. In Genesis xvill. we are told, that Jenovan appeared unio

Abraham in the plains of Mamre, as he sat in the door of has tent.

The manner of his appearance was the following. As he lifted

up his eyes, and looked; Lo, three men stood by him; and he ran

to meet them, and bowed himself toward the ground. 'To one of

them he said, My Lord, if Ihave now found favour in thy sight,

pass not away, I pray thee, from thy servant, &c. The person,

here spoken to is called by Abraham, 1995. This person in

the 13th verse is called Jenovan; and in the 14th, says, Is any

thing too hard for Jenovan? and informs Abraham of the de-

struction of the cities of the plain, which he had determined to

bring upon them for their sins. ‘To this person Abraham prays,

repeatedly, for the preservation of these cities. Lot also, to

whom he appeared in the following chapter, prayed to him for his

own preservation, and that of the city Zoar, and was accepted.

These persons are in the first place called three men. One of

them, whom 4braham calls Avonat, or Lorn, is afterwards called

by himself, by 4braham, and by Moses, Jenovan; and was wor-

shipped by both 4oraham and Lot. The other two are afterwards

repeatedly called Angels. Now it will not be pretended, that

God, the Father, appeared as a man; or that he ate of the provi-

sion, furnished by 4braham: for no one hath seen God, the Fa-

ther, af any time. Yet this person is here styled Jewovan, and

was worshipped ; and this person was Christ. ) |

Qdly. In Judges xii. The Aneet-Jenovan appeared to Ma-

noah and his wife. When he departed, it is said, that Manoah _

Knew, that he was the Anceu-Jenovan: and it is added, Manoah

said unto his wife, We shall surely die, because we have seen Gon.

But his wife said unto him, If Jenovan were pleased to kill us, he

would not have received a burnt-offering, and a meat-offering, at our

hands. Jn verse 16, the Angel had said to Manoah, If thou wilt

SER. XXXVII.] DIVINITY OF CHRIST. 107

offer a burnt-offering, thou must offer it unto JeHovaH ; for, it is

subjoined, Manoah knew nol, that he was the ANGEL-JEHOVAH.

But after he had ascended in the flame of the altar, then, it is de-

clared, Manoah knew that he was the Ancet-JenovaH. The

burnt-offering and the meat-offering Manoah and his wife then

perceived themselves to have offered unwittingly to Him, who

had manifested to them his acceptance of both at their hands.

‘Here the worship was not only presented to Christ; but, what

is of much more importance to my purpose, was accepted by him.

3dly. David worships Christ in Psalms xlv. and Ixxii. and cii.

in ascribing to him the praise, which is due to God only. In the

two first he declares, that the people shall praise him, and fear

him, and fall down before him, and serve him for ever and ever.

In the last he makes to him a long-continued prayer.

4thly. In Isaiah vi. the Seraphim worshipped him, saying, Ho-

ly, Holy, Holy,is Jenovan or Hosts. ,

5thly. Stephen, in Acts vii. 59, 60, prayed to Christ. And they

stoned Stephen, calling upon God, or as in the original, they ston-

ed Stephen invoking, and saying, Lord Jesus, receive my spirit.

And he kneeled down, and cried with a loud dboice, Lord, lay not

this stn to ther charge; and, having said this, he fell asleep.

On this prayer of St. Stephen I make the following remarks.

First. Stephen at this time was full of the Holy Ghost, (verse

55,) and therefore perfectly secured from error. |

Secondly. He was singularly favoured of God on account of

the greatness of his faith and obedience; and, as a peculiar tes-

timony of the divine favour, he was permitted to see the Heavens

opened, and to behold the glory of God, and Jesus standing on the

right hand of God.

Thirdly. In the full assurance, produced by this vision, and

the faith, with which he beheld it, he presented his final petitions

to Christ.

Fourthly. The first of these petitions respected the highest

personal object, which can be prayed for; viz. the eternal salva-

tion of his soul; and attributed to Him, to whom it was made,

that infinite power, wisdom, and goodness, which alone can be-

stow salvation.

Fifthly. The second petition was of the same nature; being

408 DIVINITY OF CHRIST. (SER. XXXVII.

a prayer, that his enemies might not be finally condemned for the

sin of murdering him; and of course attributed to the Person, to

whom it was addressed, the power of forgiving, or condemning,

these murderers. No higher act of worship was ever rendered

than this; nor was any act of worship ever performed on a more

solemn occasion; nor by a person better qualified to worship

aright ; nor with a more illustrious testimony of acceptance. Yet

this act of worship was performed to Christ. |

Sixthly. This was the very worship, and these were the very

prayers, offered to God, a little before, by Christ at his crucifix-

ion. Stephen, therefore, worshipped Christ just as Christ wor-

shipped the Father,

6thly. St. Paul often prayed to Christ directly*. Particularly,

1 Thess. ii. 11, 12, Now God himself, even our Father, and our

Lord Jesus Christ direct our way unto you. And the Lord make

you to increase, and abound, in lave one toward another, and toward

all men, cven as we do toward you. Here a prayer is offered up

by St. Paal, that he may be guided to the Thessalonians; and

that they may be made to increase and abound in holiness, and

established unto tite end. This prayer is offered up to God the

Father, and to our Lord Jesus Christ, in the same manner, and

the same terms: both being unitedly addressed in the same pe-

tition, without any note of distinction. - The second of these pe-

titions is also offered up to Christ alone. The same petition, in

substance, is presented to the Father and Son, united in the same

manner: 2 Thess.il. 16,17. Inthe third chapter, verse 5, Paul

prays, Now may the Lord direct your hearts to the love of God, and

to the patience of Christ: and verse 16, Now the Lord of peace

himself give you peace by all means. The Lord be with you all.

Again, 2 Cor. xii. 8, Concerning this, that is, the messenger of

Satan to buffet him, St. Paul says, Thrice I besought the Lord, that

it might depart from me. But he said unto me, My grace is suffi-

cient for thee: for my power 1s made perfect in weakness. Most

gladly, therefore, will I rather glory in mine infirmities ; that the

power of Christ may rest upon me. In this passage St. Paul in-

forms us, that he thrice prayed to Christ, respecting the particu-

lar subject mentioned. |

• See Bishop Burnet on the Articles. p. 48.

SER. XXXVII.} DIVINITY OF CHRISFP. 109

7thly., St. Paul, in all his Epistles except that to the Hebrews ;

and St. John in his second Epistle, pray to Christ, in that noted

request, in which also, Silas, Timothy, and Sosthenes united, that

grace, mercy, and peace might be multiplied, or communicated, to

those, to whom they wrote, from God our Father, and from our

Lord Jesus Christ. This is an express prayer to the Father and

the Son, united, to grant grace, mercy, and peace to men. These

are the highest of all blessings, and such as none, but Jenovan,

can grant. Yet Christ can grant them, because the Spirit of In-

spiration directed, that He should be prayed to for them.

8thly. The Baptismal service, directed by Christ himself, is as

act of religious worship to Christ. Baptizing them in the name

of the Father, of the Son, and of the Holy Ghost. Whether this

_ he interpreted to mean, Baptizing them 1nTO the name, or in the

name, it makes no difference. If Christians are baptized into the!

name, they are baptized into the name of God only: for they are.

the children of God, only, by adoption; that adoption, by which

they take his name upon them; and Christ is here declared to.

be the God, whose name they assume. If they are baptized in

the name; they are baptized in the name, or authority, of God

only: hoe Christie this Goal

9thly. The blessing, pronounced on Christian assemblies, is an

act of religious worship, rendered to Christ. The grace of the

Lord Jesus Christ, and the love of God, and the communion of the

_ floly Ghost, be with you all. Amen. Peace be to the brethren,

and love with faith, from God the Father, and the Lord Jesus

_ Christ. Eph. vi. 23. Oras it was more commonly, The grace

of our Lord Jesus Christ be with you all, Amen. The first of

_ these is equivalent to the blessing, anciently pronounced by the

High Priest on the children of Israel. Jenovan bless thee, and

_ Beep thee: Jenova make his face to shine upon thee, and be gra-

» srous fo thee: Jenovan lift up his countenance upon thee and give

thee peace. It is the appropriate office of the Father to bless, -

_. and preserve; of the Son to give grace, and illumination ; and of

the Spirit to communicate peace.

Finally ; so universal was the custom of praying to Christ,

that Christians were originally entitled, as their distinguishing

appellation, ‘* These who called on the name of Christ.” Thus

110 DIVINITY OF CHRIST. (SER. XXXVIE.

Ananias says to Christ, Acts ix. 14, Here he hath authority from

the chief priests to bind all those that call on thy name. The peo-

ple of Damascus, also, when they heard Paul preach, were amaz-

ed, and said, Is not this he, who destroyed them that called on this

name in Jerusalem? 1 Cor. i. 1, Paul, called to be an Apostle of

Jesus Christ, and Sosthenes the brother, wnto the Church of God

which is at Corinth, called to be saints, with all that in every place

call upon the name of Jesus Christ our Lord.—2 Tim. ii. 22, Fol-

low righteousness, faith, charity, peace, with them that call on the

Lord, out of a pure heart.—Romans x. 12, The same Lord over

all is rich unto all that call upon him. That Christ is here meant

is evident from the preceding verse.

In all these instances, and in this universal manner, was Christ

worshipped. In the greater part of the instances, the persons,

who rendered the worship, were inspired ; and, in the remain-

ing instances, were plainly under divine direction; because the

worship was approved, and accepted.

But religious worship is lawfully rendered to God only. This

we know from the mouth of Christ himself quoting Deuteronomy

x. 20, in Matthew x. 12, It is written, thou shalt worship the Lord

thy God, and him only shalt thou serve. The Angel also forbade

John to worship him; saying, See thou do tt not; worship God.

Isaiah also ommands, Sanctify the Lord of Hosts himself; and

let himbe your fear and your dread. —God also in Exodus xxxiv.

14, says to kg Israelites, Thou shalt worship no other God: for

JEHOVAH, whose name is Jealous, is a Jealous God.

Yet Christ is here directed to be worshipped, and is actually

worshipped, by persons inspired. If, then, Christ be not God,

God has commanded another to be worshipped; and persons,

under the immediate direction of his Spirit, have worshipped

another. |

The whole Church, the Bride, is commanded, in Psalm xly.

by that God, who said unto him, Thy throne, O God, is for ever

and ever, thus; Hearken, O Daughter, and consider, and incline

inure ear: so shall the King greatly desire thy beauty: for he is

thy Lord, and worship thou him. The Church has in all ages

obeyed this command, and worshipped him. Prophets have

worshipped sin Apostles have worshipped him. Men, full of

SER. XXXVI] DIVINITY OF CHRIST. lit

faith, and of the Holy Ghost, have besought his guidance, aid,

grace, and blessing, while they lived; and, when they died,

have besought him to receive their Spirits into his own eternal

Kingdom. If Christ is God; if he is Jenovan; they have done

their duty. Ifhe is not God; ifhe is not Jesovan ; they have

violated through life, and in death, the first of Jenovan’s com-

mands in the Decalogue; Thow shalt have no other God before

me. $76

SERMON XXXVI.

DIVINITY OF CHRIST. —

o

PROOFS.

THIS THE ONLY GROUND OF CONSISTENCY IN THE SCHEME OF ©

REDEMPTION.

THE JEWS OTHERWISE NOT CHARGEABLE WITH GUILT IN CRU-

CIFYING CHRIST.

THE APOSTLES OTHERWISK CHARGEABLE WITH LEADING MAN~

KIND INTO IDOBKATRY.

Romans Vill. 3, 4.

For what the Law could not do, in that vt was weak through the

flesh, God, sending his own Son, in the likeness of sinful flesh,

and for sin, condemned Sin in the flesh: That the righteousness

of the Law might be fulfilled in us, who walk not after the flesh.

but after the Spires.

— D+o—

For God, sending his own Son in the likeness of sinful flesh, and

of a sin-offering, hath condemned sin in the flesh, (the thing im-

possible to the Law, because it was weak through the flesh :)

That the righteousness of the Law may be fulfilled by us, who

walk not according to the flesh, but according to the Spirit.

Dr. Macknight’s Translation.

Accorpine to the plan, onal proposed from these abd,

J have, in the three preceding” discourses, considered, at length,

the proofs of the Deity of Christ, arranged under the first general

head: viz. That Christ is spoken of in the Scriptures as a true

and perfect Gop.

mm

4ER. XXXVIII.] DIVINITY OF CHRIST. a

1 shall now proceed to consider the three following heads of

_ discourse, originally proposed; viz.

II. That the Deity of Christ is the only ground of Consistency

in the scheme of Redemption :

Ill. That the Jews, according to the opposite doctrine, are un-

justly charged with Guilt in putting Christ to death:

IV. That the Prophets and Apostles, according to the same doc-

irine, cannot be vindicated from the sin of Widder Mankind into

Idolatry.

The last argument, then proposed, I shall omit to examine,

until I have considered the divinity of the Holy Spirit ; and shall

now proceed to the consideration of the

Il. Viz. That the Deity of Christ is the only ground of consts-

tency in the scheme of Redemption.

The truth of this assertion I shall attempt to evince by show-

ing, that the Deity of Christ is the only ground of Consistency in

the things, spoken of him, as

The Light of the World;

The Saviour of the World ; and,

The Propitiation for Sin.

Ist. As the Light of the World.

Christ is exhibited in the Scriptures as the light of the World,

tn two respects :

First, 4s Revealing the Will of. Gop to mankind ; and,

Secondly, As Communicating spiritual, or ecole. Light to the

soul.

In both respects, the things, said of Christ in the Scriptures,

as the Light of the World, are consistent, only on the supposi-

tion, that Christ is the true Gop. That the Scriptures are the

Word of Jenovan will not be questioned by any man, who be-

lieves in a Revelation; since they are called by this title, and

by others equivalent to it, in hundreds of instances, from Genesis

to the Revelation of St. John. But the Scriptures are expressly

declared to be the Word of Christ; Let the word of Christ dwell

in you richly in all wisdom, teaching, and admonishing, one another

in psalms, and hymns, and spiritual songs. In this passage, the

@id Testament is in so many terms declared to be the Word of

Vor. Th. 15

i14 DIVINITY OF CHRIST. | —« [SER. XXXVI.

Christ. he Gospel, every man knows, is appropriately entitled

the Gospel of Christ.

St. Mark prefaces his account of the Gospel with these. words :

The beginning of the Gospel of Jesus Christ the Son of Gop. |

St. Poul informs us, that he received the Gospel immediately

by revelation from Christ ;.and accordingly he every where

styles it the Gospel of Christ. The greatness of the authority,

which it derived from this source, he teaches us in the strongest

manner, when he says, Though we, or an angel from heaven, or

any one whatever, preach another Gospel, let him be accursed. Ga-

latians i. 8,9. This Gospel, he also says, is Christ, the power,

and wisdom, of Gop unto salvation.

St. Peter teaches the same truth, ina manner equally forcible, —

when he says, Of which Salvation the Prophets have enquired,

searching what, and what manner of time, the Spirit of Christ

which was in them did signify. Here the Spirit which inspired —

the Prophets, is styled the Spirit of Christ; and this Spirit, the

same Apostle says, is the Holy Ghost. For Prophecy, saith he,

came not in old time by the will of man; but holy men of Gov

spake, as they were moved by the Holy Ghost. The Old Testa-

ment, therefore, was revealed to the Prophets hyd the. spirit of

Christ. yt

Concerning the New, Christ himself teaches us same doc-

trine, in the same decisive manner. Howbeit, when he, the Spirit

of Truth, is come; He will guide you into all the truth ;—for. he

shall not speak of himself; but whatsoever he shall hear, that shall

he speak. He shall glorify me; for he shall receive of mine, and

shall shew it unto you. He shall teach you all things, and shall

bring all things to your remembrance, whatsoever I have said unto

you.

All things, therefore, which Christ had salad to rie recat

The Spirit of Truth brought to their remembrance. He taught

them all things, and guided them into all the Truth. . Yet he

spoke not of himself, but that which he heard, which he receiy-

ed from Christ, and that only, he declared unto them. The Gos-

pel, therefore, is originally, and only, derived from Christ. Yet

it is repeatedly styled by St. Paul, the Gospel of Gop... » 4

This Character of the Revealer of the will of Gop, St. John

SER. XXXVI. } DIVINITY OF CHRIST. 115

declares repeatedly in the introduction of his Gospel. After

having declared, that the Word was in the beginning, or eternal ;

was Gop ; and was co-eternal with Gon; and that all things were

made by him; he goes on tosay, In him was life, and the life was

the hight of men. And the light shineth in darkness; and the

darkness comprehended it not. He then informs us, that John the

Baptist came to bear witness of the Light ; that he was not that

Light ; but was sent to bear witness of that Light. Then he adds,

That was the true Light which lighteth every man, that cometh into

the world. To all this he adds further the testimony of John the

Baptist ; the very Witness which he bore conc erning Christ as

the Light. No one, said this harbinger of the Redeemer, who

was sent for the very purpose of declaring his true character,

No one hath seen Gov at any time ; the only begotten-Son of Gon,

who ts in the bosom of the.Father, He hath declared him. To de-

clare the character, and designs, of Gop is plainly impossible,

unless for him, who knows these things intuitively ; or for him,

to whom Gop is pleased to make them known. But no other

person, beside the Son, and the Spirit, knows the things of Gop

intuitively. This we know certainly, without inspiration ; but

the Scriptures have determined the point if it were otherwise un-

certain. No one, saith onr Saviour, knoweth the Father, but the

Son ; and he, to whomsoever the Son will reveal him. The things

of Gop, saith St. Paul, knoweth no one, but the Spirit of Gov: and

the Spirit searcheth all things, even the deep things of Gop. From

all these passages it is, I apprehend, certain, that Christ is the

sole author of Revelation; and that the Spirit has not, as the

Spirit of Inspiration, spoken of himself; but has received from

Christ his mind, or pleasure, and declared it to the men, whom

he inspired. Accordingly, St. Paul says, speaking of his own

Inspiration, and that of the other Apostles, We have the mind of

Christ. It is, therefore, true to this day, that no one knoweth

‘the Father, but the Son, and those, to whom the Son hath revealed

him. This knowledge, thus revealed, was not revealed to Christ,

but was Possessed by him, because he dwells in the bosom of

the Father, and has dwelt there from Eternity ; uit daily his

delight, and rejoicing alway before him. |

Should it be objected, that mankind know something of Gov by

116 DIVINITY OF CHRIST. [SER. XXXVIIL.

their Reason, ndependently of Revelation, and therefore possess a

knowledge of Gov, which is not derived from Christ: 1 answer,

that with some qualifications I admit the premises, but deny the

consequence. ‘The very reason of Man was formed by Christ,

as was man himself; as were, also, all those materials, from

which Reason derives whatever knowledge, of this nature, it

possesses. It has, I trust, been proved beyond reasonable de-

bate, that Christ created, preserves, and governs all things; and,.

therefore, is the Author of those works of Creation and Provi-

dence, whence Reason obtains all its knowledge of this subject.

Of course, in this sense also, Christ is the light, that lighteth every.

man, that cometh into the world. Thus all the knowledge, which

exists of Gop, is derived from Christ; and, since he is the same

yesterday, to-day, and for ever; and dwells in the bosom of the

Father ; this knowledge was his originally, intuitively, and eter-

nally. I need not say, that these things cannot be true of any

‘mind, but the Omniscient.

Secondly, Christ is the Author of Spiritual light to mankind.

The communication of Spiritual light is spoken of in the Scrip-

tures as a work peculiar to Gop. 2 Cor. iv. 6, For Gop, who

commanded the light to shine out of darkness, hath shined into our

hearts to giveus the light of the knowledge of the glory of Gop in

the face, or person, of Jesus Christ. John vi. 45, And they shall

all be taught of Gov: and thus in many other places. — But this -

office is also ascribed to Christ. Simeon says, Luke il. 30, For

mine eyes have seen thy salvation, which thou hast prepared before

the face of all people: A light, to lighten the Gentiles, and the

glory of thy people Israel. In him, says St. John was life, and ,

the life was thehight of men. J, said our Saviour, John viii. 12,

am. the light of the World; he that followeth me shall not walk in.

darkness, but shall have the light of fe. Isaiah xlix. 6, quoted

Acts xill. 47, [will also give thee for alight to the Gentiles, that

thou mayest be my salvation to the ends of the earth. In all these.

passages it is manifest, that spiritual or divine light is the light

spoken of; and that it resides in Christ, as its Source; and is by |

him coulininiiesved to mankind. All this, also; is comapieeale

expressed by the Prophet Malachi in a word; when he calls

Christ the Sun of Righteousness; the Orb, in ier righteous-

SER. XXXVIH.] DIVINITY OF CHRIST. 117

ness is originally inherent; in which it dwells; and from which

it emanates to mankind. In the same manner is it said by Da-

vid, the Lord Gop ts a Sun. /

_ Qdily. The things, spoken of Christ as the Saviour of the World,

are consistent, only on the supposition, that he is the true Gop.

Psalm Ix. 16, [ JeHovan am thy Saviour.

Hosea xiii. 4, Tam Jenovan thy Gop; thou shalt know ne

Gop but me; for there is no Saviour beside me.

Isaiah xliii. 11, JZ, even Lam Jenovan; and beside me there +s

no Saviour: and thus in various other places in the Old Testa-

ment.

The same thing is often declared in the New Testament.

1 Tim. i. 1, The commandment of Gop our Saviour, and Titus ii.

10, Adorn the Doctrine of Gop our Saviour.

Yet in the same absolute sense’ Christ is declared to be the

Saviour of Mankind. Who is this, saith the Prophet Isaiah, that

cometh from Edom, with dyed garments from Bozrah ; this, that

is glorious in his apparel, travelling in the greatness of his strength?

I, saith Christ, that speak in righteousness ; mighty to save... John

iv. 42, This is the Christ, the Saviour of the world. Acts iy.

12, St. Peter speaking of Christ, saith, neither is there salvation

mm, or, by means of, any other ; for thereis no other name under hea-

ven given among men, whereby we must be saved. And thus in

very many other places. The importance of the work of saving

mankind, and the glory derived from it to the divine ehopacten,

are strongly exhibited by Gop in Isaiah Ixv. 17, 18, For behold

Icreate new heavens, and a new earth; and the former shall not be

remembered, nor come into mind. But be ye glad, and rejoice for

ever, m that which I create: for behold, I create Jerusalem a rejoic-

mg, and her people a joy. In this passage it is evident, that the

New Creation is, in the view of Gop, so much more glorious than

_ the original one, that, compared with it, the original creation

_ shall not be remembered. ° But the new creation is no other than

creating Jerusalem a rejowing, and her people a joy; that is, reno-

vating the souls of mankind, and thus making them holy, lovely,

_ arejoicing, or foundation of joy, in the sight of Gop. This work,

then, is, in the sight of Gop, afar more glorious work, than the

~ formation of the heavens and the earth. Such, also, it is in the °

118 DIVINITY OF CHRIST. [SER, XXXVHI.

eye of reason. One mind is of more importance, than any num-

ber of worlds, inanimate, and unconscious. The renovation of

one mind to righteousness, and its reinstatement in the divine fa-

vour, is the production of eternal, and by us incomprehensible,

worth, and enjoyment, in that mind. This work, repeated ina

multitude of minds which no man can number, is the work, which

is styled the New Creation. How immensely more glorious a

work than the production of ever so many masses of lifeless mat+

ter. ,

When we consider the nature of this work, and the shied ins

volved in it, we cannot hesitate to admit the peculiar importance

attached to it in the Scriptures. In this work are involved —

The creation of a new heart in man ;

The communication of divine knowledge ;

The adoption of man into the divine family ;

A perpetual presence with the souls of all, who are created

anew 5 a

A continual communication of strength, wiatitadends fortitude,

peace, consolation, and hope ; we whi f

The preservation of the soul from the fatal influence of —

tions, lust, and all other spiritual enemies ; |

The final justification of the soul at the Sudgendnt) she its es-

tablishment i in the possession of immortal life:

_ Together with, what will be the subject of the next head of a

course, the accomplishment of such a Propitiation, as may be ws

proper source of all these wonderful consequences. |

He, who admits these things to be included in the work sf sav-

ing Man, must admit also that there can be-no Saviour beside JE-

HOVAH.

‘ Should it be said, that all these kal except the oe are the

work of the Holy Spirit ; and that therefore they are here erro-

neously attributed to Christ; I answer, That they are indeed the

work of the Holy Spirit ; but, notwithstanding this, they are truly —

attributed to Christ ; not only as He laid the foundation for them _

all; but as the Spirit acts. not of himself, and — executes the

pleasure of Christ under his commission.

This work, then, of saving Man is in the Siaipeels seribodll

|

va Christ. ina manner so peculiar, that from it he derives his own

SER. XXXVI] DIVINITY OF CHRIST. 119

appropriate name, Jesus Curist, Tar ANOINTED Saviour ; and

is considered by Jenovan as being so much greater, and more

glorious, than the work of creating the heavens and the earth,

that, in comparison with it, Mane work shall not be remembered, nor

come into mind,

3dly. ds the Propitiation for sin, the Deity of Christ is the suid

ground of consistency in the Scriptural exhibitions.

_ As Ll expect hereafter to discuss Christ’s atonement for sin, as

one of the great parts of the Christian system; I shall, here,

omit every thing concerning this subject, which is not necessary

to the doctrine just now declared.

That Christ is in seme sense a Propitiation for the sins of the

World cannot be denied, unless by a direct denial of the express

words, as well as the unquestionable doctrines, of the Gospel.

1 John ii. 2, And he is the propitiation for our sins; and not for

ours only, but for the sins of the whole world. 1 John iv. 10,

He loved us, and sent his Son to be the Propitiation for our sins.

See also Romans ili. 25, Isaiah liti. 10, &c. The text, also, is

a direct declaration of this doctrine. Gon sending his own Son

in the likeness of sinful flesh, and of a sin-offering, or an offering

| for sin, &c. :

By Christ’s being the Propitiation for sin it is, here, necessary

| to mean only, that something, which, being done for the Sinner,

| the Sinner may be forgiven, and restored ; but which, not being

done, he must be punished according to the sentence of the Law, by

| which he ts condemned. That so much, as is here specified, i

| included in Christ’s being the propitiation for the sins of man-

_ kind, is unquestionably evident,

First, From the name, by which it is called in the Scriptures,

m many mstances; Viz. avrodurpwo's; translated redemption.

| When a person was taken captive in war, and condemned to per-

_ petual slavery, or to death, a sum of money was not unfrequent-

_ ly paid, and accepted, for his ransom from these evils; this sum

_ was called Avrpw; and the redemption of the captive from death,

_ or'slavery, was called aodvrpuoi's. ‘The redemption of mankind

| from the slavery of Sin, and the everlasting death, to which the

_ Sinner was exposed by it, is called by the same name. The

_ Nerpov, or price of redemption, was paid. not by the captive, but

120 | _ DIVINITY OF CHRIST. (SER. XXXVI.

by another person. The price of Man’s Redemption, in like

manner, was not paid by himself, but by Christ: that is, Christ

accomplished something, without which man would not have

been redeemed from the bondage of death and sin.

Secondly, This truth is evident from Isaiah liii. 10, Yet it

pleased Jnnovan to crush him with affliction. If his soul shall

make a propitiatory sacrifice ; he shall see a seed, which shall

prolong their days; and the gracious purpose of Jenovan shall

prosper in his hands. Of the travail of his soul he shall see (the

fruit) and be satisfied: by the knowledge of him shall my right-

eous servant justify many ; for the punishment of their imquities

he shall bear. Therefore I will distribute to him the many for hts

portion; and the mighty people shall he share for his spoil: be-

cause he poured out his soul unto death ; was numbered with the

transgressors : and he bare the sin of many ; and made intercession

for the transgressors*.

In this passage it is clear, that, in the Covenant of Redemp-

tion here recited, JeHovau promised to Christ the seed, which

should prolong their days, or be eternally blessed; a promise

here repeated in many forms; on the condition, that he made his

soul a propitiatory sacrifice for sin. It is therefore certain, that

if he had not made this sacrifice, he would not have received this

reward : or, in other words, mankind would not have been saved.

Thirdly, The same truth ts evident from Romans iii. 25, 26,

Christ Jesus ; whom Gop hath set forth to be a propitiation for sin,

io declare his righteousness in the remassion of sins, that are past ;

that he might be just, and yet the justifier of him we belreveth im,

Jesus.

From this passage it is evident, that, if Gop had not set forth

Christ as a propitiation, his righteousness in the remission of sins,

that are past, would not have been declared ; and that he would not

have been just in the act of justifying setidversd in other words,

If Christ had not become a Propitiation, the sins of mankind

~ could not have been remitted, nor themselves justified. |

In a former discourse it has, I trust, been proved, that, in the —

‘Jiteral sense, by works of law no flesh can be justified before Gon; |

• Lowth.

SER. XXXVII.} DIVINITY OF CHRIST. 121

and that the future obedience, and the repentance, of the sinner

are alike, and wholly unavailing tothis end. Independently of

Christ’s redemption, therefore, or independently of his being the

propitiation for the sins of men, every sinner is condemned, To,

and without hope. The Scriptures in multiplied instances teach

us, that Christ became a propitiation for sin, especially by his

death. Isaiah liii. 5, He was wounded for our transgressions ;

he was bruised for our iniquities ; the chastisement of our peace was

upon him. Romans vy. 6, In due time Christ died for the ungodly.

1 Cor. xv. 3, Christ died for our sins, according to the Scriptures.

2 Cor. v. 14, One died for all. 1 Thess. v.10, Who died for

us, that we should live with him. Col. i. 20, Having made peace

through the blood of his cross. 1 Johni. 7, The blood of Christ

cleanseth from all sin. 1 Peter i. 18,19, Ye were not redeemed

with corruptible things, but with the precious blood of Christ. Rev.

v. 9, Thou hast redeemed us to Gon by thy blood. More proofs

_of this point cannot be necessary. Let me now ask, If Christ

be not in the strictest sense God, how is it possible that he should

become, in this, or any other, manner, a Propitiation for the sins

of mankind? If Christ be merely a man, or in any other sense

a mere creature; how is it possible, that he should be able to

perform any act, which would not be absolutely necessary for

his own justification before Gop? »The law, by which every

creature is governed, requires him to love Gop with all the heart,

soul, strength, and understanding ; or in other words, to conse-

erate all his powers supremely, and absolutely, so long as he

exists, to the service of Gop. More than this he cannot do; and,

if all this be not done, he is a sinner; and cannot be justified.

How then can it be possible for him to perform any thing, which

can be accepted on the behalf of another? It is impossible, that

any service should be accepted for another, which is entirely due

for one’s self. It is impossible, that the debt due from another,

should be cancelled by my Payment of Money, due for a debt of

my own. When I have paid my own debts, if I can offer more

money, I may then satisfy the Creditor for the debt of another.

The obedience, which a law requires of me, as my obedience, will

_ satisfy the demands of the law on me; and prove the means of

my justification; but cannot be transferred from me to anether

16

T2ZZ DIVINITY OF CHRIST. (SER. XXXVHf.

subject of the same law, so.as to answer the demands of the law

on him. The Law demands all his obedience of him, and all

mine of me: but, mine only being rendered ; the demands of the

Law are not, and cannot he, satisfied.

Supererogatory service, or service not required by Law, is ab-

solutely necessary to the very existence of all vicarious inter-

ference. But no creature can possibly perform supererogatory

service; because.all that he can do is required of him by the

Law. Thus exceeding broad, in the Scriptural language, zs the

commandment ; and thus it is impossible, that any creature should

become, in any sense, a propitiation for the sins of mankind.

To avoid this immoveable difficulty, Dr. Priestly, and other

Socinians, have denied, wholly, the doctrine of Christ’s Atone-

ment; and in this denial have, at least in my view, acted in the

only manner, consistent with the main part of their scheme; viz.

That Christ is amere man. But in this denial they have, at the same

time, contradicted the main doctrine in the Christian system, after

that of the existence of Gop. According to the scheme of these

_men, Christ came into the world, or was born, merely to be a Pro»

phet, and Example, of righteousness ; or a teacher of the will of

Gop to mankind ; and died, only to bear witness to the truth of his

precepts. In the same manner JMoses, and all the succeeding

Prophets, came into:the World to be teachers, and examples, of

truth and righteousness; and, in the same manner, Peter and

Paul, both the Jameses, and almost all the other apostles, toge-

ther with Stephen, anda host of Martyrs who followed him, bore

witness to the truth of the precepts which they taught, by volun-

tarily yielding themselves to death. All these persons taught the

truth of Gop, and practised righteousness ; and a multitude of

them sealed their testimony with their blood. The only differ-

ence, according to the Socinian scheme, between Christ and them is,

that he was wiser and better than they. Paul, however, taught

more of the Gospel than Christ himself; and both Paul and Pe-

ter sealed the truth of their testimony on the cross. Of what

consequence, then, was the death of Christ to mankind, any more

than that of Zechariah, Jeremiah, James, Peter, or Paul? Each

of these men died as a witness to the truth. Christ, according to

Dr. Priestly, appeared in no other character in his death. . All

gER. XXXVHL] DIVINITY OF CHRIST. 123

these men, also, taught the truth : according to Dr. Priestly

Christ did no more. Each of these men was an eminent exam-

ple of righteousness: according to Dr. Priestly Christ was only

a brighter example. With what meaning then can it be said,

that Gop hath set forth Christ as a propitiation for the remission of

sins ; that Christ is said to be the propitiation for the sins of the

World ; that his soul is said to make a propitiatory sacrifice for

sin; that he bare the sin of many; that we are justified, and re-

deemed, by his blood; that by himself he purged our sins; that he

made peace through the blood of the Cross ; that he reconciled both

Jews and Gentiles unto Gon in one body by the Cross ; that by his

stripes we are healed; that the chastisement of our peace was laid

upon him; and that we have redemption through his blood, even

the forgiveness of sins; together with many other things of the

same import; so many, as to constitute no small part of the

Scriptures? And why did Christ say, he came to give his life «

ransom for many ? and why did Paul say, Christ gave himself a

ransom for all. Could these things be said of Moses, or Jere-

miah, or Peter, or James, or Paul ? Are we justified by the grace

of Gop through the redemption which is in Moses? Did Paul

make peace by the blood of his cross ? Was Peter a propitiation ;

an iAaduos; the means of appeasing the anger of Gop, of recon-

ciling him to us, and rendering him propitiatory to sinners ?

Farther ; in what sense was the death of Christ necessary, as a

testimony to the truth of his precepts? Were not his miracles, and

the unspotted excellency of his life, ample proofs of the sincerity of

his declarations, and the reality of his mission from Gop? Are

they not now appealed to by Dr. Priestly and most, if not all

other divines as the chief proofs? Is not his death rarely ap-

pealed to for this purpose? And is it not manifest from this

fact, that it is a testimony, plainly inferior to his life, and mi-

racles ? be :

If, then, this was the end, and amount, of Christ’s death; is it

not evident, on the one hand, that the end was in a great measure

useless, and very imperfectly accomplished: and, on the other,

that the amount of Christ’s death was no more than the amount

of the death of Paul and Peter; that they, as truly as Christ,

were a propitiation for the sins of the world ; and that we are as

{24 DIVINITY OF CHRIST. [SER. XXXVIIL.

truly justified by faith in them, as in him; and by their blood, as

by has ?

I shall now proceed, |

Il]. Toshow, That the Jews, aalea eulisil to the Sa at doctrine,

are unjustly charged with guilt in putting Christ to death.

The Law of Gov, as given by Moses, required the blasphemer to

be stoned. Christ, in his conversation with the Jews, recorded

John v. declared himself to be the Son of Gop. By this phrase

the Jews, as I mentioned in a former discourse, understood him

io declare, that himself was Gon, or equal with Gov. ‘Their own

construction they declared to him, For a good work we stone thee

not; but because thou, being a man, makest thyself Gop, John x.

• 33. St. John also, as I then observed, understood the phrase in

the same manner. Therefore, he says, the Jews sought the more

to kill him, because he not only had broken the sabbath, but said also

that Gop was his father making himself equal with Gov. This is

the Apostle’s own construction of Christ’s averment; and is oni

ly alleged by him as being that of the Jews also.

When Christ was brought before the Sanhedrim, after a

vain attémpts to convict him of any crime the High Priest adjur-

ed him, that is, put him upon oath, to tell hum whether he was the

Christ, the Son of the Blessed Gon. In answer to this question

thus solemnly put, Christ said, Jam; and, as a proof, that he

said this truly, added and ye shall see the Son of Man sitting on

the nght hand of Power, and coming in the clouds of heaven. In

reply,to this declaration the High Priest rent his clothes, and de-

claring all further testimony needless, pronounced him guilty of

blasphemy for this saying; in consequence of which, the Evange-

lists inform us, they all condemned him to death.

Now, it is evident, that Christ was understood by the Jews to

declare, that he was equal to Gon, and was Gon, by asserting him-

self to be the Sonof Gop. Of this there cannot be a doubt, be-

cause it is asserted, both by the Jews themselves, and by the

Evangelist, If, then, Christ was a man, merely; he was, for

aught that I can see, truly a Blasphemer. | For, when he declar-

ed himself to be Gop, or equal with Gop, he plainly declared

Gop to be neither greater, wiser, nor better than himself. | But,

ip assert in any form of words, that the infinite Jznovan is of

3nR. XXXVI} DIVINITY OF CHRIST. 195

the same character with a man, and possessed of no more greatness,

excellency, or glory, than that which is human, would be acknow-

ledged in any other case to be blasphemy; because it would be

a denial of all the perfections of Gon, and an ascription to him of

all the frailties of Man. If this be not blasphemy, what can be ?

But if Christ was a blasphemer, he was justly put to death.

The Law, which He as well as the Jews, acknowledged to have

been given by Gop himself, required the blasphemer to be ston-

ed: as a blasphemer, therefore, he was according to the requisi-

tions of a divine, and therefore a eel emis wiaiasivdie condemn-

ed to death.

» Thus according to this scheme the Jews, instead of being guil-

ty in putting Christ to death, acted sek ae ; for thisy only

ebeyed the divine law.

• But it will be said, Christ did not Malls by this declaration to

assert that he was Gon; nor that he was equal with Gop. This

indeed is said, and must be said, by the abettors of the Unitarian

schemes. I answer; It is clear, that the Jews thus understood

him, and that he knew them thus to understand him. They had

formerly attempted to stone him for using the same language;

and had then told him, in express terms, the manner, in which

they construed the phrase. The Sanhedrim, also, sufficiently ex-

plained to him their own views of it by pronouncing it blasphe-

my. In consequence of this mode of understanding the phrase,

he saw them now about to imbrue their hands in his blood.” If it

was a mistake on their part, he was bound to remove it. He was

bound not to suffer his own character to be stained, in their view,

with the crime of blasphemy. He was bound to use language

as he knew it would be understood. He was bound not to lose

his own life, nor suffer them to incur the guilt of taking it away,

merely through a mistake of theirs. If, then, they are suppos-

ed in this case to have sinned at all; they sinned only through a

mistake, which Christ himself voluntarily created, and voluntari-

ly declined to remove. The sin, therefore, so far as I can see,

lies on this supposition, primarily at his door. What, then, shall

we say of the solemn and awful charge, brought against the Jews

by St. Peter ? Him ye have taken, and by wicked hands have criici-

fied, and slain?» What shall we say of the whole body of Scrip-

126 DIVINITY OF CHRIST. (SER. XXXVI.

tural representations on this subject? Whatshall we say of the

terrible destruction of their nation: of their judicial blindness :

and of all the calamities which have befallen them, as monuments

of the divine indignation, for more than seventeen hundred years ?

IV. The Prophets and Apostles, according to the same doctrine,

cannot be vindicated from leading mankind into the sin of Idolatry.

The Prophets and Apostles have, in a great variety of places,

called Christ Gop, The trueGop, The great Gop, The mighty

Gop, Jenovan, and 1am. They have declared him to be Kter-

nal, self-existent, incomprehensible, Almighty, Omnipresent, Om-

niscient, and immutable. They have attributed to him the cre-

ation, preservation, and government, of all things; and the acts

of giving life, forgiving sin, judging the World, and rewarding

both the righteous and the wicked. They have ascribed to bim

the infinite relations of Creator, Preserver, Possesser, Ruler, and

Final Cause, ofall things. Beyond this, they have on many oc-

-casions worshipped him themselves; and have taught us, that

Gop requires him to be worshipped, and that he is in fact wor-

shipped, by saints and angels in earth and heaven. They have

also exhibited Christ, when on earth, as challenging these things

to himself, and as receiving them from others without reprobation

or censure. They have further declared him to be the only Sa-

viour of the World: a character evidently demanding infinite at-

tributes ; and, according to their account, challenged by Jzxo-

VAH, as oki lislvely his own.

Beyond all this, they have informed us, that he was condemn-

ed to death, for declaring under the sanction of an oath, that he

was the Son of Gop: a phrase, which he knew was understood by

them, to be no other than adeclaration, that he was Gop. Yet,

though knowing this; and though directly charged with blasphe-

my ; although on two occasions they attempted to stone him, and

on a third pronounced him guilty of death; instead of explain-

Ing, softening, or at all modifying, the declaration, he proceeded

directly, in two of the instances, to allege proofs, that he used

this declaration with exact truth and propriety; proofs, which

in themselves are a direct arrogation of the divine character.

The Scriptures of truth they also declare to be his Word; and

inform us, that.the Holy Ghost, who inspired them, received

SER. XXXVIII.} DIVINITY OF CHRIST. 127

them from him; and that Christ himself, when promising them

the gift of inspiration, personally told them this wonderful truth.

In this account they have taught us, that the Scriptures, which

they every where style the Word of Gon, are no other than the

Law of Christ himself; partly uttered by his own movth, and part-

ly taught by the Hoty Spirit in conformity to his pleasure; and

accordingly in his own name, and by his own authority, explain-

ed, altered, and annulled, by him, as he thought proper. And

that the Hory Spirit, whom, as we shall see hereafter, they pro-

nounce to be a divine person, was commissioned, and sent by him

into the world, to execute his purposes; an act of authority on

the part of Christ, to which there is no parallel in the Universe,

except his own mission from the Father. Finally, in the view,

which is given us of the heavenly system in the Revelation of St.

John, we find the same exalted character completely recognized.

In that world we behold him sitting on the throne of infinite do-

minion, styled the Throne of Gop and the Lamb; unfolding, and

declared by the Heavenly Host to be worthy to unfold, the Book

of Gop’s counsels ; which, they also declare, no being in the Uni-

verse to be worthy, or able, to do; being, together with the Fa-

ther, the everlasting temple of Heaven ; controlling all the affairs

of this world, of heaven, and of hell; the light and glory of hea-

ven ; and the bestower of future and everlasting happiness. In

all these wonderful characters he is also worshipped, in that glo-

rious world, with the highest ascriptions, which were ever made,

or which can be made, to Jenovan. Worthy, they cry, is the

_ Lamb that was slain to receive power, and riches, and wisdom, and

strength, and honour, and glory, and blessing. Every creature,

says, St. John, which is in heaven, and on the earth, and under the

earth, and suchas are inthe sea, and all that arein them, heard I

saying, Blessing, and honour, and glory, and power, be unto Him,

that sitteth on the throne, and unto the Lamb, for ever and ever.

Of all these things it is to be remarked, that they are expressed

on every occasion, which admits them, and in every form of phra-

_ seology, which language can easily be supposed to allow; com-

_ mence with. the first chapter in the Bible; and terminate only

with the last.

» Now let me ask, Whether all these ie are not a nomplete

198 DIVINITY OF CHRIST. [SER. XXXVIM.

exhibition of Christ, as the ptoper object of Religious Worship ?

But the Apostles have directly, and fully, declared all these

things. If, then, Christ is not Gop, have they not clearly so

represented him, as to persuade mankind, that he is Gop; and

that he is to be worshipped?

How is it possible, that their readers, and especially the plain

men, who constitute ninety-nine hundredths of them; how is it

possible, that any men, acknowledging the Apostles * have used

Janguage as other men use it, and so as to be understood by

those, for whom they wrote; (an admission absolutely necessary

to exculpate them from plain fraud;) should distinguish between

a person thus described, and the Being, who alone is the proper

Object of Worship? What can their minds, what can any mind,

add to this exhibition, to make such a Being more great, awful,

lovely, glorious, and godlike? Do not these things include all,

which we can conceive to be included in Infinite Perfection? Has

any thing, superior to these, been ever published to mankind?

Has any thing been published in any other instance, which can

be compared with these ?

But if Christ be not truly Gop, he cannot be worshipped with-

out Idolatry. He himself says; and recites it as the command

of Gov; Thou shalt worship Jznovan thy God, and Him only

shalt thou serve. Can inspired men then, writing a Revelation,

the great end of which was to inculcate the Unity of Gop, the

Existence of but One Gon, and the supreme obligation, incumbent

on all men, to worship him Only ; can such men have been di-

rected by the Spirit of Gop, so to write as they have actually

written? Could they, being Jews, with the Old Testament in

their hands, have so written, even of themselves, as naturally, not

to say necessarily, to lead all their followers into the sin of Idolatry ?

That they have so written, as naturally to produce this conse-

quence, if Christ be not Gop, is unquestionable: because the ~

great body of their followers have actually understood them to

assert the Deity of Christ, and have actually worshipped him.

The Scriptures therefore, written for the professed purpose of

preventing idolatry, have, according to the scheme of my op-

ponents, been the direct cause of promoting, and establishing it,

among almost all those. who have believed them to be the word

SER. XX XVIII. ] DIVINITY OF CHRIST. {28

of Gop. Mr. Belsham accordingly pronounces the system, of

which the worship of Christ is a leading principle, ‘‘ a pernicious

system; a mischievous compound of impiety and idolatry.’ Lest

it should be supposed, however, that those, who adopt this wor- —

ship, have really been impious, let it be remarked, that: Dr.

Priestley himself expressly says, ‘‘ he considers the principles of

Calvinism, as generally favourable to that leading virtue, Devo-

tion ; evenan habitual and animated Devotion.’? Another Writer *

also, no way favourable to these principles, says, in the British

Encyclopedia tf, ‘ If we consider the character of the Calvinists,”

(whom he mentions together with several others,) ‘¢‘ when com-

pared with that of their antagonists; we shall find, that they

have excelled in no small degree in the practice of the most ri-

gid and respectable virtues ; and have been the highest honour

~ of their own ages, and the best model for imitation to every age

succeeding.”? But Calvinists to a man, have been worshippers

of Christ: as have also been almost all other members of the

Church universal; and to this idolatry, if it be just, the Scrip-

tures have led them. Of course the guilt of leading mankind

into that gross sin is, on this scheme, chargeable to the Prophets

and Apostles. But can the Prophets and Apostles have led

mankind into the abominable sin of idolatry? Can the princi-

ples, which lead to idolatry, be favourable to habitual and ani-

mated devotion? Can the men, who have excelled in the prac-

tice of the most rigid and respectable virtues; who have been

the highest honour to their own age, and the best models for imi-

tation to succeeding ages; have been regularly guilty of this

sin? Can the System, which asserts, or involves, these things,

-be truth ? ,

_ Can all, or any of, the things, which I have asserted concern-

ing Christ from the Scriptures, be true of a man; or of any creat-

ed being? Cana man, can an angel, be the First Cause, or

Last End, the Preserver, Proprietor, Possessor, and Ruler, of

all things? Canacreature be the brightness of the Father's glo-

ry, and the express Image of his person; the Light of the world,

the Propitiation for sin, the Saviour of mankind, or the Object of

• Robert Forsythe, Esq. + Article Predestination.

17

130 DIVINITY OF CHRIST. [SER. XXXVIIf.

religious worship? Can any religious man, on a death-bed,

say, “ Gabriel receive my spirit ?” or ‘* Lay not the sin of my mur-

derers to their charge? \Can Gabriel give life, raise the dead,

or bestow immortal life? Can he judge the world, reward. the

righteous and the wicked, or be the glory, light, and temple, of

heaven? What would be the impression, were a minister of

the Gospel to say, J Baptize thee in the name of the Father, and

of Gabriel, and of the Holy Ghost? or The Grace of Gabriel, the

_ Love of Gon, the Father, and the Commumon of the Holy Ghost,

be with you all. Amen! Would not these things beyond mea-

sure shock the minds of a Christian Assembly, as the most pal-

pable blasphemy? Was there ever a minister, even an Arian,

or a Socinian, who could bring himself thus to speak in such an

Assembly? Would not this be, not merely comparing, or liken-

ing, one of the Angels to Jenovaun, but placing him on the same —

level? Yet these things are said of Christ.

Why are they said of him, if his nature be like that of Gabriel ?

Why are they seemingly said? Was it not perfectly easy for

the Omniscient Gop to have said, if he chose to say it, that Christ

was a mere man, or a mere creature? and so to have said this,

that it would not have been misunderstood even by the plainest

man? Did he not understand language sufficiently? Has it

not been said in such a manner, as to be intelligible to all men,

ba: Arius, Socinus, Zucker, Price, Priestley, Belsham, and many

others? Did any man ever mistrust, that they have not said it?

Was not Jexovan more interested to say it, if it is true, than

they were? and so to say it, as to be easily, generally, and cer-

tainly understood? Was he not more able? Did he not fore-

see all the doubts, difficulties, errors, misconstructions, and con-

sequent sins and idolatries, if they have indeed been misconstruc-

tions and idolatries, arising from unhappy language, used in the

Scriptures? Have not the Prophets, who spake as they were mov-

ed by the Holy Ghost; have not the Apostles, who spake the things

freely given to them of God, not in the words which man’s wisdom

taught, but which the Holy Ghost taught ; expressed the mind of

God on this subject, and every other, in the very manner, chosen

by Ged himself? Has not his infinite faithfulness and mercy.

a =

ay

SER. AXXVIL| DIVINITY OF CHRIST. 131

then, sufficiently guarded every honest mind against this erro-

neous sin?

But if Christ be not the true Gop, the great body of Christians

have, in every age of the Church, wholly misunderstood the

Scriptures concerning this most important doctrine, and mis-

taken, infinitely, the real character of their Saviour. Of course,

the Scriptures have been so written, as that the natural interpre-

tation of them is a source of total and dreadful error; even of

that, which they themselves denounce in terms of the highest

reprobation; viz. idolatry. For the interpretation, which has

been given them by the great body of Christians, in every age,

and country, in which they have existed, is beyond a controver-

sy the natural interpretation. That men, who first make a phi-

Josophical system of religion, and then endeavour to reconcile the

Scriptures to it, should understand them falsely, cannot be won-

dered at; but that they should be falsely understood by the great

body of mankind, who for their religion come to them only ; and

yet the way of holiness be still a high way, in which way-faring men,

though fools, shall not err ; is a position, which is yet to be ex-

plained.

SERMON XXXIX.

DIVINITY OF CHRIST.

OBJECTIONS ANSWERED.

1 CoRINTHIANS lili. 20.

Lhe Lord knoweth the thoughts of the wise, that they are vain. _ :

In the eighteenth verse of this chapter, St. Paul says, Let no

man deceive himself. If any man among you seemeth to be wise,

an this world, let him become a fool, that he may be wise. For the

wisdom of this world is foolishness with God ; for it is written, He

taketh the wisein their own craftiness.

These words, together with the text, are paraphrased by Dod-.

dridge in the following manner: ‘ I know there are those among

you, whose pride and self-conceit may lead them to despise this

admonition, especially as coming from me; but leé no man de-

ceive himself with vain speculations of his own worth and abilities.

If any one of you seem to be wise in this world, if he value him-

self on what is commonly called wisdom among Jews or Gentiles ;

let him become a fool, that he may be wise mdeed. Let him

humbly acknowledge his own natural ignorance and folly; and

embrace that Gospel, which the wisdom of the world proudly

and vainly derides as foolishness, if he desire to approve himself

really and substantially wise, and to reap at last the honours and

rewards of those, who are truly so, in the sight of God. For all

SMR. XXXIX.} DIVINITY OF CHRIST. 138

the boasted wisdom of this world is foolishness with God; who

with one glance sees through all its vanity ; as it is written, (Job

v. 13,) He entangleth the wise in their own crafty artifice ; often

ruining them by those designs, which they had formed with the

utmost efforts of human policy, and were most intent upon exe-

cuting. And again it is said, elsewhere, Psalm xciv. 11, The

Lord knoweth the thoughts of the wise that they are van. He

sees how they ensnare themselves in their own subtleties ; and,

when they think themselves most sagacious, are only amused

with their own sophistry and deceit.”

This paraphrase expresses, exactly, my own views concern-

ing these declarations of St. Pasl: declarations, which appear

to me to be continually, and abundantly, verified by experience.

No man is in the way to true wisdom, who does not first become,

in the Apostle’s sense, a fool; that is, who has not a just and af-

fecting consciousness of his own ignorance and weakness, his

utter inability to devise a system of Religion, or to amend that,

which God has taught; and who is not altogether willing to sub-

mit his own opinions to the dictates of Inspiration.

Concerning the text it will be only necessary to observe, that

the word dmrocyicuss, translated thoughts, is properly rendered

Reasonings ; and that the word, translated the wise, is ¢opuv; de-

noting the learned men of Greece, and ultimately of other coun-

tries, most usually called Philosophers. The reasonings of these

men, as the Apostle proves from the Scriptures of the Old Tes-

tament, are in the sight of God vain; or utterly incapable of ac-

complishing the end, to which they were then chiefly directed ;

viz. the formation and establishment of a sound Theological sys-

lems —* :

_ What was true of these men in ancient times is equally true of

men of the same sort in every age. Modern Wise men are no

more able to perform this work than ancient ones. Hence, the

proposition in the text is written in the absolute, or universal,

form; and extends this character to the reasonings of all men,

employed either in making systems of Theology, or in amending

that, which is revealed by God.

Of the truth of this declaration experience has furnished the

most abundant evidence. The great body of such systems, in-

134 DIVINITY OF CHRISY. (SER. XXXIX.

cluding all, which have been originally devised by man, and

which have existed long enough to be thoroughly examined, have

been successively exploded; and, as objects of belief, forgotten.

Those, which have been devised for the purpose of amending

the Scriptural system, have been generally of the same frail and

perishing character. Some of them, however, under the wing of

that divine authority, which by their abettors was supposed to

shelter them; and under the garb of sacredness which was lent

them by their inventors; have lasted longer, and been more fre-

quently revived. New forms have in the latter case been given

to them; new arguments suggested in their behalf; and the

splendour of new and respectable names has been employed to

recommend them to mankind. After all, their existence and their

influence, have been generally limited by bounds comparatively

narrow. a

From the nature of the subject the same truth is completely

evident. ‘Turonocy is the science of the will of God concern-

ing the duty, and destination, of man. What the will of God is

concerning these subjects cannot possibly be known, unless he

is pleased to disclose it. That it is disclosed by him in the

works of Creation and Providence in a very imperfect degree,

and that it cannot be discovered by man beyond that degree,

must be admitted by every one, who would make even a plausi-

ble pretension to good sense, orcandour. All, that remains un-

discovered in this way, must be unknown, unless revealed by the

good pleasure of God. When thus revealed, it can never be

safely added to, diminished, nor otherwise in any manner alter-

‘ed, by man. ‘To him, whatever God is pleased to withhold must

be unknown. By him, whatever God is pleased to reveal must

be unalterable, either as to form or substance; for no authority,

less than infinite, can change that, which infinite authority has

been pleased to establish. As, therefore, the Scriptural System

of Theology could not have been invented by man; so neither

can it possibly be amended by man. In the strong, but accu-

rately just, language of Si. Paul on this subject, Let God be ac-

knowledged to be true; but let every man, who denies, or op-

poses, what he has revealed, be accounted a liar. Or in the

‘SER. XXXIX.} DIVINITY OF CHRIST. 135

still stronger language of the same Apostle, Though an angel from

heaven preach any other Gospel, let him be anathema.

Among the various denominations of men, denoted in the text

by the wise, whose reasonings are vain, are included, so far as I

ean discern, the Arians and Socinians; or, as both sometimes

choose to term themselves, Unitarians. 1 feel myself obliged to

warn my audience, that this name however, contains in itself an

error; and appears to have been formed with a design to de-

ceive. It was professedly assumed for the purpose of challeng-

ing to those, who assumed it, the exclusive character, among

Christians, of believing in the Unity of God; and of denying

particularly, that Trinitarians entertain this belief: whereas

Trimtarians believe in the Unity of God as entirely, and abso-

lutely, as their opposers. That every Trinitarian asserts this

of himself, every Unitarian, possessing a very moderate share of

information, knows ; and he knows also, that the charge of ad-

mitting more Gods than one cannot be fastened upon the Trini-

tarian; except by consequences, professedly derived from his

doctrine, which he utterly disclaims. To prove, that such con-

sequences do indeed follow from it, is, if it can be done, alto-

gether fair, and unobjectionable ; but to charge him with admitting

‘them, while he utterly disclaims them, is unworthy of a disputant,

assuming the character of a Christian.

For the assertion, which | have made above, concerning the

Umtarians, generally, 1am bound to give my reasons. This |

intend to do without disguise, or softening; but at the same time

with moderation and candour. My observations | shall distri-

bute under two heads: Answers to the Objections of the Unita-

rans against the doctrine of the Trinity ; and Objections to the

Doctrine of Unitarians, and to their Conduct in managing the

controversy. It will not be supposed, that under either of these

heads very numerous, or very minute, articles can find a place

in such a system of discourses. All, that can be attempted, 1s

to exhibit a summary view of such particulars, as are plainly of

serious importance. .

In the present discourse, it is my design to answer the princi-

pal objections of Unitarians against the doctrine of the Trimty. Ot

these the

136 DIVINITY OF CHRIS. poh. XXXILA,

Ist. And, as I conceive, the fundamental one, on which their chief

reliance is placed, is, That the doctrine of the Trinity, or ef Three

Persons in One God, is self-contradictory.

This objection, therefore, merits a particular answer.

_ Those, who make this objection to the public, express them-

selves in such language as the following: The Father, according

to the Trinitarian doctrine, is God ; The Sonis God ; and the Holy

Ghost is God. Here are three, each of whom is God. Three can-

not be One, three units cannot be one unit. Were this objection

made professedly, as it is actually, against the inconsistency of

Tritheism with the unity of God, it would be valid and unanswer-

able. Equally valid would it be against the Trenitartans, if they

admitted the existence of three Gods ; or if their doctrine involv-

ed this as a consequence. But the former of these is not true;

and the latter has not been, and, it is presumed, cannot be, shown.

Until it shall be shown ; every Trinitarian must necessarily feel,

that this objection is altogether inapplicable to his own case;

and, although intended against Azs faith is really aimed against

another, and very distant object. Until this be shown, this ob-

jection will, lapprehend, be completely avoided in the Pllediern

manner.

Ist. The admission of three infinately perfect Baines aes not at

all imply the existence of more Gods than one.

This proposition may, perhaps, startle such persons, on both

sides of the question, as have not turned their attention to the

subject; but can, I apprehend, be nevertheless, shown to be true,

It is clearly certain that the nature, the attributes, the views, the

volitions, and the agency of three Beings, infinitely perfect, must

be exactly the same. They would, alike, be self-existent, eter-

nal, omniscient, omnipotent, and possessed of the same boundless

moral excellence. Of course, they would think exacily the same

things, choose the same things, and do the same things. There

would, therefore, be a perfect oneness of character and conduct

in the three ; and to the universe of creatures they would sustain

but one and the same Kelation; and be absolutely but one Crea-

tor, Preserver, Benefactor, Ruler, and Final Cause. In other

words they would be absolutely One God. This radical objec-

tion, therefore, is, even in this sense, of no validity.

ad

SER. XXXIX.] DIVINITY OF CHRIST. 137

2dly. The Doctrine of the Trinity does not involve the ewistence

of Three Infimte Beings; and therefore this objection does not af-

poet st.

The Scriptural account of Jenovanas received by every Trin-

ttarvan, is, that He is one perfect Existence, underived and unlimit-

ed; and that this one perfect Existence is in the Scriptures declar-

ed to be, the Father, the Son, and the Holy Ghost. These, in the

usual language of Trinitarians, are styled Persons, because, in

the Scriptures, the three personal pronouns, J, Thou, and He, are

On every proper occasion applied to them. As this is done by

the Father and the Son, speaking to each other, and of the Holy

Ghost; and by the Holy Ghost, speaking of the Father and oi

the Sony we are perfectly assured, that this language is in the

strictest sense proper. Still, no Trinitarian supposes, that the

word, Person, conveys an adequate idea of the thing here intend-

ed :—much less that, when it is applied to God, it denotes the

same thing, as when applied to created beings. As the Father,

Son, and Holy Ghost are distinguished ; some term, generally ex-

pressing this distinction, seems necessary, to those, who would

mark it, when speaking of the Three together. This term, there-

fore, warranted in the manner above mentioned, has been chosen

by Trinitarians, as answering this purpose, so far as it can be-

answered by human language.

If 1 am asked, as I probably shall be, what is the exact mean-

ing of the word Person in this case; I answer, that I do not know.

‘Here the Unitarian usually triumphs over his antagonist. But

the triumph is without foundation, or reason. If I ask in return,

“¢ What is the human Soul ?”’ or “ the human Body 2?” He is oblig-

ed to answer, that he does not know. If he says, that the soul

is Organized Matter, endowed with the powers of thinking and

acting. I ask again, what is that Organization? and, What is

that Matter? To these questions he is utterly unable to furnish

any answer.

Should he ask again, to what purpose is the admission of the

term, if its signification is unknown? J answer; To what pur-

pose is the admission of the word Matter, if its signification is un-

known? I further answer, that the term in dispute serves to con-

vey, briefly and conveniently, the things intended by the doctrine ;

Vor. HU, 18

138 DIVINITY OF CHRIST. (SER. XXXIX.

viz. that the Father is God, the Son is God, and the Holy Ghost

is God; that these are Three in one sense, and One in another.

The sense, in which they are three, and yet one, we do not, and

cannot, understand. Still we understand the fact; and on this

fact depends the truth, and meaning, of the whole Scriptural

system. If Christ be God, he 1s also a Saviour; if not, there

is no intelligible sense, in which he can sustain this sie) or the

character, which it denotes.

In addition to this, He is asserted in the Serintieas to ee God,

in every form of expression, and implication; from the beginning

to the end; as plainly as language can admit; and so fully, and

variously, that, if we deny these assertions their proper force,

by denying that he is God, we must, by the same mode of con- |

struction, deny any thing, and every thing, which the Scriptures

contain. If the declarations, In the beginning was the Word,

and the Word was with God, and the Word was God; and Christ,

who is over all things, God, blessed for ever ; do not prove Christ

to be God: the declaration, In the beginning God created the hea-

vens and the earth, does not prove, that there was a Creation; or

that the Creator is God. The declaration, All things were made

by him, and without him was not any thing made which is made,

is as full a proof, that Christ is the Creator, as that, just quoted

from Genesis Is, that the Creator is God. An admission, or de-

nial, of the. one ought, therefore, if we would treat the several

' parts of the Bible alike, and preserve any consistency of construe-

tion, to be accompanied by a similar admission, or denial, of the

other. Here, then, isa reason for acknowledging Christ to be

God, of the highest kind; viz. that God has declared this truth

in the most explicit manner.

The Mysteriousness of the truth, thus declared, Sueuiiaheuial not

even a shadow of Reason for either denial, or doubt. That God

can be One in one sense, and Three in another, is unquestiona-

ble. Whatever that sense is, if the declaration be true ; and one,

which God has thought it proper.to make in the Scriptures; and

one, therefore, to which he has required our belief; it is, of course, —

a declaration, incalculably important to senvals ith and warthy of

all acceptation.

The futility and emptiness of this fundamental objection af

SER. XXXIX.]} DIVINITY OF CHRIST. 138

Unitarians, as applied to the doctrine of the Trinity, is suscep-

tible of an absolute and easy demonstration; notwithstanding

the objection itself claims the character of intuitive certainty.

{t is intuitively certain, or in other language, self-evident, that

nO proposition can be seen to be either true, or false, unless the

mind possess the ideas, out of which it is formed, so far as to

discern whether they agree, or disagree. The proposition, as-

serted by Trinttarians, and denied by Unitarians, is, that God

28 Tri-personal. The ideas, intended by the words God, here

denoting the infinite Existence; and Tri-personal ; are not, and

cannot be, possessed by any man. Neither Trinitarians nor

Unitarians therefore, can, by any possible effort of the under-

standing, discern whether this proposition be true, or false; or

whether the ideas, denoted by the words God and Tri-personal,

agree, or disagree. Until this can be done, it is perfectly nu-

gatory, either to assert, or deny, this proposition, as an object of

intellectual discernment, or Philosophical inquiry. Where the

mind has not ideas, it cannot compare them; where it cannot

compare them, it cannot discern their agreement or disagreement ;

and of course it can form out of them, no proposition, whose

truth, or falsehood, it can at all perceive. Thus this boasted

objection is so far from being conclusive, or even formidable ;

that it is wholly without force, or application.

After all that has been said, it may still be asked ; ‘‘ Why, if

this proposition be thus unintelligible, do Trinitarians adopt it

as an essential part of their creed?” I answer, “* Because God

has declared it.” Should it be asked, “‘ Of what use is a propo-

sition, thus unintelligible ?”? { answer, “ Of inestimable use :”’

and this answer I explain in the following manner. The unin-

telligibleness of this doctrine lies in the nature of the thing, which

it declares, and not in the fact declared. ‘The nature of the

thing declared is absolutely unintelligible; but the fact is, ina

certain degree, understood without difliculty. What God is, as

One, or as Three in One, is perfectly undiscernable by us. Of

the existence, thus described, we have no conception. But the

assertions, that He is One, and that He is Three in One, are easi-

ly comprehended. The propositions, that the Father is God,

that the Son is God, that the Holy Ghost is God; and that these

140 DIVINITY OF CHRIST. [SER. XXXIX.

Three are One God; are equally intelligible with the proposition,

that there is One God. On these propositions, understood as

facts, and received on the credit of the divine Witness, and not

as discerned by mental speculation, is dependent the whole sys-

tem of Christianity.—The importance of a doctrine is there-

fore supreme.

The utmost. amount of all, that can be said against the doc-

trine of the Trinity, is, that it 1s mysterious, or inexplicable. A

mystery, and a mystery as to its nature wholly inexplicable, it is

cheerfully acknowledged to be by every Trinitarian: but no

Trinitarian will, on that account, admit, that it ought to be less

an object of his belief. Were the faith, or even the knowledge,

of man usually conversant about objects, which are not myste-

vious; mysteriousness might, with a better face, be objected

ugainst the doctrine of the Trinity. But mystery envelopes al-

most all the objects of both. We believe, nay, we know, the ex-

istence of one. God; and are able to prove him self-existent,

omnipresent, omniscient, almighty, unchangeable, and eternal.

But no more absolute mysteries exist, than in the being, nature,

and attributes, of God. The Soul of Man, the Body of Man, a

Vegetable, an Atom, are all subjects filled with mysteries ; and

about them all a Child may ask questions, which no Philosopher

cananswer. That God, therefore, should in his ewistence involve

many mysteries, inexplicable by us, is so far from violating, or

stumbling, a rational faith, that it ought to be presumed. "The

contrary doctrine would be still more mysterious, and far more

shock a rational mind.

“¢ As to the doctrine of the Trinity,” says a Writer * of distin-

guished abilities and eloquence, “ it is even more amazing, than

ihat of the Incarnation: yet, prodigious and amazing as it is, such

is the incomprehensible nature of God, that I believe it will be

extremely difficult to prove from thence, that it cannot possibly

be true. The point seems to be above the reach of Reason, and

too wide for the grasp of human understanding. However, I

have often observed, in thinking of the eternity and immensity of

fyod; of his remaining from eternity to the production of the

• Skelton. Deism Revealed; Dial. 6.

Fa

e me %

SER. XXXIX.} DIVINITY OF CHRIST. 141

first creature, without a world to govern, ora single being to mani-

fest his goodness to; of the motives that determined him to call

his creatures into being ; why they operated when they did, and

not before; of his raising up intelligent beings, whose wickedness

and misery he foresaw; of the state in which’his relative attri-

butes, justice, bounty, and mercy, remained through an immense

space of duration, before he had produced any creatures, to ex-

ercise them towards; in thinking, I-say, of these unfathomable

matters, and of his raising so many myriads of spirits, and such

prodigious masses of matter, out of nothing ; I am lost, and aston-

ished, as much as in the contemplation of the Trinity. There is

but a small distance in the scale of being between a mite and me :

although that which is food to me is a world to him, we mess, not-

withstanding, on the same cheese, breathe the same air, and are

generated much in the same manner; yet how incomprehensible

must my nature and actions be to him! He can take but a small

part of me with his eye at once; and it would be the work of his

life to make the tour of my arm ; I can eat up his world, immense

as it seems to him, at a few meals: he, poor reptile! cannot tell,

but there may be a thousand distinct beings, or persons, such as

mites can conceive, in so great a being. By this comparison I

find myself vastly capacious and comprehensive; and begin to

swell still bigger with pride and high thoughts; but the moment

[ lift up my mind to God, between whom and me there is an infi-

nite distance; then I myself become a mite, or something infi-

nitely less; I shrink almost into nothing. I can follow him but

one or two steps in his lowest and plainest works, till all becomes

mystery, and matter of amazement, to me. How, then, shall I

comprehend himself? How shall I understand his nature ; or ac-

count for his actions? In these, he plans fora boundless scheme

of things; whereas I can see but an inch before me. In that he

contains what is infinitely more inconceivable, than all the won-

ders of his creation, put together; and I am plunged in astonish-

ment and blindness, when I attempt to stretch my wretched inch

of line along the Immensity of his Nature. Were my body so

large, that 1 could sweep all the fixed stars, visible from this

world in a clear night, and grasp them in the hollow of my hand ;

and were my soul capacious in proportion to so vast a body; I

142 DIVINITY OF CHRIST. j[SER. XXXIX.

should, notwithstanding, be infinitely too narrow-minded to con-

ceive his wisdom, when he forms a fly: and how then should I

think of conceiving of Himself? No; this is the highest of all

impossibilities. His very lowest work checks and represses my

vain contemplations; and holds them down at an infinite distance _

from him. When we think of God in this light, we can easily

conceive it possible, that there may be a sanialiks of Persons in

his nature.?’

II. Jt is asserted by Unitarians, that the doctrine of the T'rinity ts

Anti-scriptural.

It has undoubtedly been observed, that in this discourse I riot

considered objections against the Deity of Christ, and the Trinity,

as being commensurate. The reason, is that, so faras my know-

ledge extends, those, who deny one of these doctrines, deny also

the other. Although it is not strictly true, therefore, that every

objection against the Trinity must of course be an objection

against the Deity of Christ ; yet, as this is the ultimate aim of al-

most all such objections, actually made; I have not thought any

distinction concerning them necessary in this discourse.

As this objection is designed to be extensive, and is capable

of being indefinitely diversified; it will not be possible for me to

take notice of all the forms, in which it may appear. It will be

my intention, however, to dwell upon those particular applica-

tions of it, on which the authors of the objection seem to have

laid the greatest stress.

The general import of this objection, is, that Christ is exhibit-

ed in the Scriptures, as inferior to the Father. All the alleged

exhibitions of this nature, may be advantageously ranged under

two heads. « ?

Those made by Himself ; and,

_ Those made by the Prophets and Apostles.

An answer to the principal of these will, it is believed, be an

answer to the rest. wi

Ist. Christ, as the Unitarians assert, exhibits hitsacde as soni |

to the Father, and therefore declares in unequivocal language, that

He is not truly God.

Particularly, Ist. He declares, that He is not Omnipotent.

John v. 19, Then Jesus answered, and said unto them, Verily,

SER. XXXIX.] DIVINITY OF CHRIST. 148

Verily, I say unto you, the Son can do nothing of himself. And

again, in the 30th verse, [ can of mine own-self do nothing. And

again, John vill. 28, Then said Jesus unto them, When ye have

lifted up the son of man, then shall ye know, that I am He, and that

L[do nothing of myself; but, as my Father hath taught me, I speak

these things.

It will not, I presume, be pretended, that thst words, in either

of the passages, are used in the strict and absolute sense. That

Christ would literally do nothing of himself will not be asserted,

in the sense, that he had no power at all, and could not act to

any purpose whatever. Whoever Christ was, he doubtless pos-

sessed some degree of inherent power, or power which was his

own ; and by it could do, at least, some such things, as are done

by men generally. What, then, is intended? Undoubtedly,

either, that Christ could do nothing, compared with what the Fa-

ther can do; or that Christ could do. nothing, except what was di-

rected by the Father, according to the Commission, given to him

by the Father, to act in the Mediatorial character. © _

That the latter is the true interpretation is, in my view, unan-

swerably evident from the following considerations.

I. The subject of a comparison between the power of Christ and

that of the Father 1s not even alluded to in any preceding part of

the Chapter, either by himself, or by the Jews.

The only debate between Christ and the Jews, was concerning

the rectitude, or lawfulness, of his conduct. As the Jews were

about to kill him for having acted unlawfully, both in healing a

man on the sabbath day, and in saying, that God was his Father ;

it is incredible, (because it is imputing to him a gross absurdity)

that Christ should here, instead of replying to the accusation of

the Jews, and justifying his conduct as lawful, enter on a com-

parison between his ability, and that of the Father. This would

have been a total desertion of the important subject in contro-

versy ; and could not have been of the least use, either for the

purpose of justifying himself, or of repressing the violence of

the Jews. On the contrary, it would have been the assumption

of a subject totally foreign; totally unconnected with the case in

hand; without any thing to lead to it; incapable of being under-

stood by those. to whom it was.addressed, and a species of con-

144 DIVINITY OF CHRIS‘r. (SER. XXXIX.

duct which, so far as Ican see, would have been irreconcileable

with common sense. |

Qdly. This interpretation is refuted, so far as the objection is

concerned, by the discourse, of which it rs a part.

The whole drift of this discourse is to show the extent of that

authority, which Christ possessed, as the Mediator. In display-

ing this authority, He also displays, necessarily, the power which

he possesses. In Chapter v. 19, from which the first of the ob-

jected declarations is taken, is this remarkable assertion. What

things soever He, that is, the Father, doeth; these, also, doetk

the Son likewise. It is presumed, that not even a Unitarian will

imagine, that in a verse, in which this declaration is contained,

Christ could intend by any phraseology whatever, to exhibit a

limitation of his own power. :

With this complete refutation of the meaning, now in question,

in our hands, it can scarce be necessary to observe, that, in many

subsequent parts of this discourse of Christ, it is also overthrown

in the same complete manner.

This interpretation being thus shown to be false; the other,

the only remaining one, might be fairly assumed as the true in-

terpretation. At the same time, it may be easily evinced to be

the true one, by other considerations.

Ist. Jt 1s perfectly applicable to the case specified.

That the proposition, containing it, expresses what is true, viz.

that Christ, as the Mediator, could do nothing, of himself; that

is, that while acting under a commission from his Father, he could

do nothing of his own authority, but must do alk things by the

authority, sisal agreeably to the commission, which he had re-

ceived; will, | suppose, be admitted by every man. But this

proposition is not more clearly true, than it is applieable to the

case in hand. If Christ in those things, of which he was accus-

ed by the Jews, acted by the authority, and agreeably to the

cammission, which he had received from the father; then, plain-

ly, that which he did was right. Of course the objections, and

the animosities of the Jews, were without cause, and wholly rep-

rehensible. In this sense, the answer of Christ was perfectly per

tinent, and the only valid answer, which could be given.»

2dly. That this is the true meaning is evident from John viii.

$ER.* XXXIX.] DIVINITY OF CHRIST. 145

28, (the last of the passages quoted above.) Then said Jesus

unto them, When ye have lifted up the Son of man, then shall ye

know that lam He, and that I do nothing of myself; but, as my

father hath taught me, I speak these things. In this passage |

Christ informs the Jews, that, after they had lifted him up, on the

cross, they should know, that he was the Messian; and that he

did nothing of himself: not that he did nothing by his own pow-

er; but nothing by his own authority. The former having no-

thing to do with the subject: the latter being perfectly applica-

ble to it.

Therefore he adds, 4s my Father hath taught me, or, as we say

in modern English, According to the Instructions which I have re-

ceived from my Father, I speak these things. It will hardly be

questioned, that Christ here speaks of his authority only, and

not at all of his power.

3dly. We find the same language, used in the same manner, in

various other passages of Scripture. In Gen. xix. 22, Christ him-

self, acting in the same Mediatorial character, says to Lot, be-

seeching him to permit himself and his family to escape to Zoar ;

Haste thee ; escape thither; for I cannot do any thing, till thou be

come thither. It will not be pretended, that so far as his power

only was concerned, Christ could not as easily have begun the

work of destroying the cities of the plain, before Lot had escap-

ed, as afterward. But as it was a part of the divine determina-

tion to preserve Lot and his family; so the authority of Christ

_ did not in this case extend to any thing, nor permit him to do ©

any thing, which involved the destruction of Lot.

_. Numbers xxii. 18, Balaam says, If Balak would give me his

house full of silver and gold, I cannot go beyond the word of the

_ Lord my God, to do less or more. This declaration of Balaam, f

consider as expressing fully and completely the very thing, which,

in the objected passages, Christ expressed elliptically. And

again, chapter xxiv. 12, 13, dnd Balaam said unto Balak, Spake

I not also to thy messengers, which thou sentest unto me, saying, If

Balak would give me his house full of silver and gold, I eannot go

beyond the commandment of the Lord, to do either good or bad, of

ane own mind ; but what the Lord saith, that will I speak ?

I shall only add to these observations the obvious one; that

wets ihe 19

146 DIVINITY OF CHRIST. (SER. XXXIX.

persons, acting under a commission, now use similar sibiedined

in similar circumstances. 7

Should any one question, whether Christ acted under a com-

mission; He himself has answered the question in his interces-

sory prayers, John xvii. 4, Ihave glorified thee on the earth; I

have finished the work, which thou gavest me to do.

From these observations, it is, if ] am not deceived, clear, that

the declarations of Christ, here objected to, do not in any sense

refer to his power; but only to his authority as Mediator; and

are therefore utterly irrelevant to the purpose, for which they are

alleged.

adly. The Unitarians object, that Christ exhibits himself, as in-

fervor to the Father in knowledge.

The passage quoted to prove this assertion is, especially, Mark

xlil. 31: But of that day, and that hour, knoweth no man, no, not

the Angels which are in Heaven, neither the Son, but the Father.

Here, it is said, Christ confesses himself to be ignorant of the

day and hour specified.

On this objection I observe,

Ist. That the subject, of which Christ 1s here declared to be ig-

norant, is a subject, which demanded no greater extent of know-

ledge; or rather, which demanded knowledge in a less extent, than

many subjects, disclosed by him, in the same prophecy. The sub-

ject is the time of the destruction of Jerusalem. In this very pro-

phecy, as well as in various others, he had uttered many things,

which appear to demand as great a measure of pre-science, as

this can be supposed to have done. Such were, the arising of ©

false Christs and false Prophets; the preaching of the Gospel —

through the world; the earthquakes, famines, and pestilences ;

the fearful sights, and great signs. which should precede the de-

struction of Jerusalem; the hatred and treachery of parents and

others to his Disciolaas and the protraction of the ruinous state

of Jerusalem unti] the times of the Gentiles should be fulfilled.

The foreknowledge of the particular period of its destruction

was, certainly, no very material addition to the foreknowledge

of these things; and would imply no very material enlargement

of the mind, by which they were foreknown, Several of the

Prophets, it is to be remembered, were furnished with a fore-

1

SER. XXXIX.] DIVINITY OF CHRIST. 149

knowledge of dates, not differing from this in their importance: thus

Isaiah foreknew the date of the destruction of Ephraim; Jere-

| miah, that of the Babylonish captivity ; and Daniel, that of the

Death of Christ; and no reason can be imagined, why the fore-

knowledge of this particular date should be withholden from

Christ, even, if we admit, that He was a mere man; when so

many other things, relating to the same event, of so much more ~

importance, were revealed to him.

There is, therefore, no small reason to believe, that the Greek

word, ods, has here the signification of ywwe%w, according to the

comment of Dr. Macknight ; and denotes, not to know ; but, to

cause to know; a signification, which it sometimes has, as he has

sufficiently shown: particularly in 1 Cor. ii. 2, For I determined

to know nothing among you, save Jesus Christ, and Fim crucified :

that is, [determined TO MAKE KNOWN nothing among you, &c. If

this sense of the word be admitted, the meaning of the passage

will be, of that day no one causeth men to know, but the Father:

that is, when, in his providence, He shall bring the event to pass.

In other words; the time of the destruction of Jerusalem, shall

not be disclosed by prophecy; but shall be made known only

by the providence of God, cafe hake itto pass. Ineed not say

that was literally the fact. |

Qdly. Christ himself informs us, that no one knows the Son

but the Father, and that no one knows the Father, but the Son, and

he, towhomsoever the Son shall reveal him*.

In this declaration Christ asserts, that he possesses an exclu- ,

sive knowledge of the Father, in which no being whatever shares

with him: a knowledge, totally distinct from that, which is ac-

quired by revelation; and therefore immediate, and underived.

| He also declares, John v. 20, that the Futher sheweth Him all

( things, that Himself doeth; that He searcheth the reins and the

M abert} Rev. i. 23; and that He is with his disciples alway, to

the end of the world, and, therefore, omnipresent, Matthew xxvill.

20. Peter alsu says to him, John xxi. 17, Lord, thou knowest all

things: an ascription, which, if not true, Christ could not have

received without the grossest impiety; and which he yet did re-

ceive, because he did not reject, nor reprove, it.

‘ * Matthew xi. 27,

148 DIVINITY OF CHRIST. (SER. XXXIX,

But He, of whom these things are said, certainly foreknew the

time of the destruction of Jerusalem. If, then, the objected text |

denotes, that Christ did not know that time, the declaration can-_

not be true, except by being made concerning Christ considered

in a totally different character, and sense, from those, in which

the same book teaches us that He knows the Father, and knows all

things. It is, therefore, not a shift, nor fetch, nor evasion, in:

the Trinitarians, to assert, that this passage, if thus understood,

is spoken of Christ in his human nature only, and notin the na-

ture exhibited in the passages, with which it has been compared.

On the contrary, it is a deduction from the Scriptures, irresisti-

bly flowing from what they say; and the only means, i sas

they can be either consistent, or true.

3dly. Jt is objected by the Unitarians, that Christ has denied

lamself to be originally and supremely Good. :

The passage, chosen to support this objection, is the answer.

of Christ to the Young Ruler, Matt. xix. 17, Why callest thou me:

good? There is none good but One: that is God. Here Christ

is supposed to disclaim original and supreme goodness, as be-

longing to himself; and to distinguish between his own goodness

and that of God. | i

What the real reason was, for which Christ gave this answer,

I shall not here examine. If Christ is not God; then he cer-

tainly would disclaim, and ought to disclaim, this character. If

he is; then this assertion does not at all declare, that he is not

possessed of this goodness. The decision of this question will,

‘therefore, determine the true application of this answer. iy

It has heretofore been proved in.these discourses, that Christ

was the person, who proclaimed on Mount Sinac his own Name

to Moses. This Name he declared to be, the Lorp, the Lorp

God, merciful and gracious, long-suffering, slow to anger, abun-

dant in goodness and truth. It will not be contested, that the

Person, who made this proclamation, was good in the original

or absolute sense. Until this Person is awed not to have been

Christ, the objection, founded on this text, is a mere begging of

the question. 2A

But it is further to be remembered, that Christ was ad aman.

According to the doctrine of the Trimtarians, therefore, as en-

|

SER. XXXIX.)} DIVINITY OF CHRIST. | 149

tirely as to that of their opposers, Christ used this declaration,

in the very sense in which sang m gp the most perfect

propriety,

Athly. Christ, as ie olsen allege, exhibits his inferiority

to the Father by praying to him. |

_ How, if it be admitted, as Trinitarians siikotdaally admit, that

he was a man, could he with propriety do otherwise? He was

placed under the same law, and required, generally, to perform

the same duties demanded of other men.

othly. Christ declares himself to be inferior to the Father, in

express terms; My Father ts niga thant; and my Father 1s

greater thanall, 9 ie,

These declarations are perfectly consistent with the doctrine

of the Trinity, in two ways. First, as Christ was a man; se-

condly, as in the character of Mediator he acted under a commis-

ston from the Father. He, who acts under a commission from |

another, is, while thus acting, inferior to — from whom he re-

ceived Siete commission.

But it is further objected, that Christ 1s exhibited as inferior to

the Father by the Prophets and Apostles.

It will be unnecessary, under this head to mention more than

a single instance. I shall select that instance, which seems to

be the favourite one among Unitarians. It is contained in the

following words, taken from the 24th and 28th verses of 1 Cor.

xv, Then cometh the end, when He shall have delivered up the

Kingdom, to God, even the Father: and When all things shall be

subdued unto Him, then shall the Son also himself be subject unto

Him that put all things under Fim, that God may be all in all.

To comprehend the Apostle’s meaning in these declarations,

it is necessary to remember, that Christ, as sustaining the office

of Mediator, received from the Father a kingdom, according

to the Scriptures 5 and that when his Mediatorial office ceases,

because the purposes of it are accomplished, that kingdom, as

we should naturally expect, is exhibited in the Scriptures as

ceasing also; there being no end, for which it should be any

longer retained. Christ will, therefore, deliver it up to the Fa-

ther, when, at the Consummation of all things, He presents to

Him the Church, as @ glorious Church, without spot, or wrinkle, or

150 DIVINITY OF CHRIST. [SER. XXXIX,

any such thing ; and makes - final, triumphant entry into the

Heavens. :

Concerning the latter article, here objected ; That the Son shall

then be subject to the Father, it can scarcely be proper, that I

should attempt to determine the exact import. It is perfectly

evident, however, that this must be true of the human nature o

Christ. It is also evident, that the act of rendering up the King-

dom which he had received is an act of subjection to the Father;

nor does the passage demand any other interpretation.

That these declarations do not intend what the objectors al-

lege, we certainly know. For unto the Son the Father satth,

(Heb. i. 8.) Thy throne, O God! is for ever and ever. Eis do-

minion, (says Daniel,) is an everlasting dominion, which shall not

pass away; and his kingdom that, which shall not be destroyed.

He shall reign, (said Gabriel to Mary,) over the house of Jacob,

for ever, and of his kingdom, there shall be no end. The throne

of God and the Lamb is, as we are informed by St. John, the

throne of eternal dominion in the Heavens; out of which, pro-

ceeds the river of the water of life, or the endless felicity and glo-

ry of all the happy inhabitants. To God and the Lamb also

are equally addressed, those sublime ascriptions of praise, which

constitute the peculiar and everlasting worship of saints and an-

gels. In this superior sense, therefore, a kingdom of Christ

ill literally endure for ever.

It ought here to be added, that the same Apostle, who here

says, that, the Father put all things under Christ, informs us in

the same paragraph, that Christ himself put all things under his®

feet: and, elsewhere, that Christ 1s able to subdue all things unto

himself, and that he is head over all things. Phil. Eph. i. How

plain is it, that He, who is able to subdue all things unto Eimself,

is able to do any thing? that He, who puts all things under his

own feet, does it by his own agency; and that He who ts now

head over all things, is of course qualified to be head over all

things for ever ?

?

je

¥

SERMON XL.

3 DIVINITY OF CHRIST.

OBJECTIONS TO THE DOCTRINE OF UNITARIANS:

1 Corintutans iii. 20.

The Lord knoweth the thoughts of the wise, that they are vain.

Iy the preceding discourse from these words, after observing,

that the reasonings of mankind, when employed in devising and

establishing a scheme of Theology, or attempting to amend that,

which is taught by God, are vain; I mentioned, that in my own

view, the drians and Socinians, were fairly included within this

declaration of Scripture. For this assertion I considered myself

bound to give my reasons, and proposed to doit under two heads :

1. Answers, to their Objections Coane the doctrine of the Trv-

: nity; j and,

i Il. Dhichione io the Doctrines, shih they hold concerning

Christ ; and their Conduct in the management of the controversy.

| The Meer of these was the subject of the preceding discourse ;

the first part of the latter shall furnish the materials of the present.

To the Doctrines of the Volaninie I make the following ob-

Rage jections ;

Ist. The Arians hold, that Christ 1s @ super-angelic being, se

much greater than all other creatures, as to be styled a God; and

to perform the various divine offices, ascribed to him wn the Scrip-

tures by delegated power and authorit) Ye

| To my own mind, this doctrine is utterly inconsistent botla

with the Scriptures and Reason. |

152 DIVINITY OF CHRIS’. (SER. KL.

The only argument, which, so far as I know, is derived direct-

ly from the Scriptures to support this opinion, 15, that Angels.

are sometimes called Alem, and that Magistrates have once this

name given tothem. That neither of these facts will warrant the

doctrine in question will, I trust, be evident from the following

reasons. _ _

Ist. Angels and Magistrates are called by this name only in

the aggregate, gods; no Angel, or Magistrate, being ever called

God. It is well known to my audience, that the same name is

also given to the Idols of the Heathen; to animals, vegetables,

the souls of departed men, or demons ; and to all the other ob-

jects of Heathen worship. The term, Gods, is here evidently

used in a figurative sense; natural and obvious, because the be-

ings, to whom it is applied, sustained, or were supposed to sus-

tain, some attribute, or character, resembling those, which be-

long to the true God. Thus God says to Moses, (Exodus vii.

1,) See; [have made thee a God to Pharaoh: that is, “ 1 have

given thee authority over him, and armed thee with power to

control, and punish him.’’? In the same manner Magistrates are

called Lords, and Kings, because théy rule with subordinate

power and authority.

But the term, God, in the absolute, is never given to any

created being, unless Christ can be proved to be a creature: a

thing which, it is apprehended, cannot be done. To Him, how-

ever, it is applied, in many instances, without any qualification ;

or any notice whatever, that it is not applied in the highest sense.

At the same time, it is, when applied to him, connected with other

objects, attributable only to the Deity. Thus in Romans ix. 5,

when Christ is said by the Apostle to be God, He is also said

to be over all things, and blessed for ever. Thus, when St. John

informs us, that the Word was God, he informs us, also, that the

Word was in the beginning, or eternal; was in the beginning with

God, or co-eternal with God; and that all things were made by

him, or that he was the Creator of all things. The attribution,

therefore, of these things to Christ, when he is called God, (viz:)

that he exists from eternity; is co-eternal with God, or the Fa-

ther; and is the Creator and Ruler of all things; marks in the

most definite, as well as decisive, manner, the meaning of the.

(we.

fi

SER. XL.] _ DIVINITY OF CHRIST. 135

wh

word God, when applied to him; and_ proves that it is applied in

the highest sense. Nothing, sansilet to this, or distantly resem-

bling it, is found in any application of this term, to any other

being, except God.

2dly. Christ is called by all the other Names of God, ewcepl one ;

“(viz.) the Father.

• It has been shown in a former discourse, that Christ is called

the true God, the great God, the mighty God, Jenovan, &c. The

application of these names to Christ is clear evidence, that, when

he is called God, this appellation is given to him, in the same

sense, in which it is given to the Father; to whom, and the

Holy Spirit, exclusively, these other names are also given.

3dly. The Attributes and Actions, universally, of God are ascrib- —

ed to Christ. It is plain then, that the Scriptures, which give

this name to Christ, connect with it all the other appellations,

together with all the Attributes and Actions, which make up the

Scriptural character of God.

In all these respects, the application of the term Gods to An-

gels and Magistrates differs totally, and I apprehend infinitely,

from that of Gop to Christ. The application of the term Gods

to Angels and Magistrates, therefore, furnishes not the least rea-

son to believe, that Christ is called God in the sense alleged, or

that Christ is a delegated God.

Having removed the only Scriptural argument, on which I sup-

pose any serious reliance to be placed, as « proof, that Christ is

a delegated God; I proceed to observe, that this scheme is utter-

ly inconsistent, with the things, which are said of him in the

Scriptures. It is utterly inconsistent with the ascription to him

of the Names, Attributes, and Actions, which haye been just now

mentioned. Particularly it is inconsistent with the declarations,

that He made all things, and that He upholds all things, by the

word of His power. In the account, given us by St. John and

St. Paul of the Creation of all things by Christ, both Apostles

use phraseology, which, with an exactness scarcely paralleled,

denotes an absolute universality. By him, says St. Paul, were

all things created that are in heaven and that are in earth, visible

and invisible, whether they be thrones, or dominions, or principalities,

er powers: all things were created by him, and for him. All things,

Vor. US. : 20

154 DIVINITY OF CHRIST. {SER. Xi.

says St. John, were made by him; and without him was not one

thing made, which hath been made. If these two passages do not

denote an absolute universality; language cannot express it.

Every possible, as well as actual, thing is either visible or inyi-

sible. Every actual thing, which is either visible or invisible, it

is here expressly said, Christ created, Without him, it is ex-

pressly said, was not one thing made, which hath been made. Un-

less therefore something has been created, that is neither viszble

nor invisible; unless there is something existing in the creation,

which has not been made; there is nothing, which was not created

by Christ.

The interpretation of these passages by the Fite pas ie

makes them mean no more, than, that Christ published the Gos-

— peland constituted the Church, is a violation of common sense,

and common decency. Let us try the same mode of construc-

tion with another passage, to which it must be acknowledged to

be equally applicable. In the passage, quoted from St. Paul, it

is said, that Christ created all things, that are in heaven, and. that

are in earth. ‘This the Unitartans say, means no more, than that

Christ published the Gospel, and constituted the Church. In the

first verse in Genesis, it is said, In the beginning God created the

heavens and the earth. This, I say, and, upon their plan of con-

struction, am certainly warranted to say it; means no more than,

that in the beginning God published the Gospel and constituted the

Church. Ought not any man to be deeply ashamed of the pre-

judice, and strongly to censure the confidence, which has led him

to use such licentious freedom with language in any ease; espe-

cially with words, which were taught, not by man’s wisdom, hw by

the Holy Ghost ?

Dr. Price and other Arians attempt to evade the force of came

and the like passages, by introducing a distinction between forma-

tion and creation. In this, however, they must be acknowledged

to be unhappy. The words, used by St. John, are eyevero, and

ysyovev; the proper English of which is existed. Twouou', of which

they are derivatives, signifies also to be born, to spring up, to be

brought into being, and to be caused to exist. No word, therefore,

more comprehensive or more appropriate to. the object in view,

can be found either in the Greek, or, so far as J can see, in any

é

SER. XL.] _ DIVINITY OF CHRIST. 158

other, language. The word used by St. Paul is exrioén; from

xviGw; the appropriate meaning of which, as you well know, is

to create. As, therefore, the act of creating all things in the

most absolute sense is, in the most express and unequivocal

language, ascribed to Christ by these Apostles; by what autho-

rity or with what decency, can it be denied by any man?

The work of creating all things Christ performed by his com-

mand. All things, also, he upholds by the same word of his power.

If these acts, and this manner of performing them, are not proofs

of infinite power; such proofs have never existed. It is to be

remarked, that the Apostle asserts directly, that Christ upholds

all things by the word of his own power ca 'pnuari rng duvapsws

aurs”. ‘This act, therefore, is not performed by delegated power;

and neither of these acts could possibly be performed by any

being, except One, whose power is without limitation.

• Among the numerous other things, ascribed to Christ, which

are utterly inconsistent with the supposition of his being a dele-

gated Gop, I shall mention only two: as the mention of more

would demand a longer time, than can now be devoted to this

part of the subject. The first is, that Divine worship was render-

ed to him by inspired persons on earth, and is also rendered to him

in heaven. This, it is presumed, has been proved beyond con-

troversy. Stephen prayed to him. Paul prayed to him: and

the whole Christian Church was, at its commencement, distin-

guished by the appellation of those, who invoked the name. of

Christ in prayer. The anthems of praise in the heavens, sung

by Saints and Angels, ascribe to him, both separately, and joint-

ly with the Father, that peculiar glory and honour, which is ex-

pressive of the highest worship of the heavenly inhabitants. But

Christ himself says, quoting Deut. vi. 13, and x. 20, Thou shalt

worship the Lord thy Gop and him only shalt thou serve. No

creature, therefore, can be lawfully worshipped; but Christ is

lawfully worshipped ; for he is w pei i by rad Angels,

and glorified Saints.

The second and last thing of this nature is, that Christ i 1s immu-

table. Jesus Christ the same, yesterday, to-day, and forever. If

Christ were only the exalted creature, the super-angelic being,

the delegated God, whom the Arians declare him to be, he would

v

156 DIVINITY OF CHRIST. (SER. Xb.

of all virtuous beings be the most changeable ; because, with his

superior faculties and advantages, he would advance more ra-

pidly in knowledge, and virtue, and in power also; for the in-

crease of knowledge is in itself the increase of power, Such a

being cannot possibly, therefore, be the Jesus Christ, who 1s the

same, yesterday, to-day, and for ever. At the same time it is fur-

ther to be remarked, that a wonderful instance of change Is as-

serted of Christ, if he be this Super-angelic being, in the Scrip-

tures themselves. St. Luke declares, that when ‘he was twelve

years old, he increased in wisdom and stature, and in favour with

Gop and man. According to the Arians, this Super-angelic: be-

ing, the greatest of all created minds, brought into existence an-

tecedently to every other creature, was united to the body of an in-

fant, and born of the virgin Mary, and thus constituted the Person,

named Jesus Christ in the Scriptures. This infant differed so lit-

tle from other infants, as to intelligence, that the first time, he

was regarded as extraordinary, appears plainly to have been the

time, when he conversed with the Jewish Doctors in the temple;

as recorded in the second chapter of St. Luke. At this time he

was observed to increase in wisdom, so as to increase in favour

with mankind. He also actually increased in wisdom, and actu-

ally increased in favour with Gop. He. therefore changed, not

only really, but obviously. If, then, we admit, that Christ was

‘this Super-angelic being ; we must also admit, that he was not

the Christ, who was the same yesterday, to-day, and for ever. But

we cannot admit Christ to be this being. From infancy. to

twelve years of age he had unceasingly changed also.. What,

then, was his mind, when he was born; or when he had arrived

at one, or two years of age? Doubtless,.as much inferior to

what it was at twelve years of age, as other infants are to what

they become at the same period. But how evident is it, that

such an infantine mind could not be aSuper-angelic mind. | The

change, it is to be remembered, is declared by the Evangelist

4o be real, and not merely apparent. And it is presumed no

Arian will admit that his infantine character was merely assumed

and hypocritical. Arians will undoubtedly agree, that he was

then equally sincere, as ever afterwards. . But a Super-angelic

mind must have lost all its peculiar powers and characteristics,

SER. XL.} DIVINITY OF CHRIST. 157

to have become such a mind, as that of Christ in his infancy, or

his childhood. Such a mind, originally formed with these sub-

lime faculties, existing in a singular proximity to Jewovan, and

expanded,-and exalted, by its peculiar advantages for improving

in knowledge and virtue, throughout four thousand years, must

have risen to so transcendent a height of intellectual and moral

attainments, as, if it were not entirely changed in its whole cha-

racter, must have excited the attention, the amazement, and pro-

bably if it had not forbidden it, the worship of every spectator.

At the same time, such powers and attainments must have been

so utterly incomprehensible by mankind, that, however rapidly

they had increased, the change could never have been percep-

tible by such eyes as theirs. It is therefore certain, that, if:

the Christ, born at Bethlehem, was this Super-angelic being, he

ceased to be Super-angelic, when united to the body of an infant ;

and diflered in no other respect from the minds of other infants,

except that he was perfectly holy, and possessed a superior sus-

ceptibility of wisdom. In other words, he was changed into a

-human being; perfect indeed, as such; but stilla human being;

and shorn, whelly, of his Super-angelic greatness. If Arians will

put these things together, it is believed, that themselves will ac-

knowledge mysteries, of an inexplicable kind, to be contained in

this part of their System.

Nor is this idea of a delegated God a whit more consistent:

vatith Reason. Nothing is more repugnant to reason, than thata

finite being should have made the Universe; should uphold it ;

should possess it; should govern it; should judge and reward its

Intelligent inhabitants; should forgive their sins; should be the

source of life; should communicate endless life; and should be

‘the ultimate end, for which they and all things else were created.

Every one of these things is not only utterly aside from the dic-

tates of Reason, on this subject ; a mystery utterly inexplicable ;

but is directly repugnant to common sense. Nothing is more

-strongly realized by Reason, than that He, who built all things is

very Gop; that He, who made the universe, can alone uphold,

“possess, or govern it; or be the ultimate end, for which it was

created; or do all, or any, of the things, just now recited. | If

158 DIVINITY OF CHRIST. (SER. Xi.

this being be not Gop in the absolute sense, Reason has” no

knowledge, and no evidence, that there is a Gop. ;

Accordingly, Dr. Priestley has, if I mistake not, observed, and

justly, that no doctrine is more preposterous, than the doctrine

that Christ created the world, and that yet he is not God. Still,

the Scriptures assert in terms, as comprehensive, as precise, as

appropriate, and as unambiguous, as human language can fur-

nish, that Christ created every individual thing, that hath been

made. ' Yet in spite of this language, chosen by God himself, to

express his views on the subject, Dr. Priestley asserts, that Christ

is not God. The manner, in which he satisfies himself concern-

ing this declaration, will be examined hereafter.

Il. If these things are preposterously, and irreconcileably, as-

serted concerning a super-angelic being—a delegated god ; what

shall we say concerning their compatibility with the Socinan doc-

trine, that Christ is a mere man? If the fact had not already

taken place ; would it not be absolutely incredible, that any so-

ber man living should believe such assertions, as these? Let me,

however, before I make them, instead of the name of a man sub-

stitute that of Gabriel: a being, in holiness, wisdom, and power,

originally superior to any man; and in a still higher degree su-

perior by the improvenients, made in them all through the four

thousand years, which preceded the work of Redemption. This

I do, that the repetition of the name of a man may not shock the

ears of my audience, while Iam making a simple, and perfectly

equitable statement, in that very form, in which it must be made

by every conscientious man, before he can feel himself warrant-

ed to receive it. * In the beginning was Gabriel} and Gabriel

was with God; and Gabriel was God. The same was in the be-

ginning with God. By him were all things made; and without

him, was not one thing made, which hath been made. And Gabriel

became flesh; and dwelt among us (and we beheld his glory ; the

glory, as of the only begotten of the Father,) full of grace and truth.

| For by Gabriel were all things created, that are in Heaven and

thet are in Earth ; visible and invisible. All things were created

by him, and for him. And by him all things consist; {and he ts

• John i, 1—3, 14. + Col. i, 16, 17. t Eph. i. 22:

a

Ta5

SER. XL.] DIVINITY OF CHRIST. 159

head over all things unto his church. * Of whom, as concerning

the flesh, Gabriel came, who is over all things, God blessed for ever.

Gabriel ; + Who being in the form of God, thought it no robbery to

be equal with God; but made himself of no reputation, and took

upon him the form of a Servant, and was made in the likeness of

men. And, being found in fashion as a man, he became obedient

unto death, even the death of the cross. Wherefore God hath high-

ly exalted him, and given him a name, which is above every name :

that at thename of Gabriel every knee should bow, of things in hea-

ven, and things in earth, and things under the earth ; and that every

tongue should confess, that he is Lord, to the glory of God the Fa-

ther. | Hearken unto me, O Jacob my servant ; and Israel whom

Thave called. Iam he: Iam the first; and 1am the last. Mine’

hand also hath laid the foundation of the earth ; and my right hand

hath spanned the heavens: I call unto them; they stand up toge-

ther. Come ye near unto me; hear ye this: [have not spoken in

secret from the beginning. From the time that it was, there I am.

And now the Lord Jehovah and his Spirit hath sent me, § God,

who at sundry times, and in divers manners, spake unto the fathers

by the prophets, hath in these last days spoken unto us by Gabriel:

who, being the brightness of his glory, and the express image of his

person, and upholding all things by the word of his power. || The

throne of God and Gabriel, T and Gabriel hath on his Vesture, and

on his thigh, a name written King of kings, and Lord of lords.

Every creature which is in heaven, and in earth, and under the

earth, and in the sea, heard I saying, Blessing, and honour, and

glory, and power, be unto him that sitteth on the throne, and unte

Gabriel, for ever and ever.

Is there a person present, who is not abiscieed with these de- _

clarations? Would not the insertion of them in the sacred Ca-

non stumble, irrecoverably, every sober man, who now believes

it to be the Word of God? _Is it possible for the mind to ascribe

the things, declared in them, to any being, less than infinite? Is

not this favoured Angel infinitely too humble in his nature, and

station, to claim, or receive them? Who could bring himself to

• Rom. ix. 5. | 1 iat. 0. t Isaiah xlviii. 12, 13, 16.

§ Heb. i. 1, 3. } Rev. xxii. 1, 3: T Rev. xix: 16.

% Rey. vy. 13.

160 DIVINITY OF CHRIS‘. [SER. XL.

pray to Gabriel for the forgiveness of his enemies; for the ac-

ceptance of his Soul, when expiring* ; or for the removal of his

distresses; or for any thing? Who could be baptized in his

Namet; or receive a blessing from him united with the Father

and the Holy Ghost}? But, if these things are monstrous, when

applied to Gabriel, one of the highest created Intelligences ; how

must they appear, when applied to @ man, one of the lowest?

How would they appear, for example, were we to substitute the

name of Moses;or the name of Paul, for that of Gabriel? Is it

not plain, that the incongruity would be so excessive, as to ap-

pear to have been written, not in serious earnest, but in blasphe-

mous sport; with a direct design to entail impiety and contempt

• upon the Book, in which they were found? and would they not,

instead of being read with sobriety and reverence, fill a light

mind with ludicrous emotions, and a serious mind with horror?

Yet such, so far as I can see, is substantially the very alteration,

which must be made, according to the Socinan doctrine, con-

cerning Christ. It is true, that Socinians regard Christ as a

wiser and better man than Moses, or Paul; but in no other re-

spect do they suppose him to differ from chilies

II. Lobject to the doctrine of the Unitarians, that it bot com-

pelled them, to renounce, successively, many other important doc-

trines of the Gospel, beside that of the Trinity.

The Deity of Christ must be acknowledged by all men, if it be

real, to affect, materially, every thing, which is said of him in the

Scriptures. The difference between his character, according to

this scheme, and according to the scheme which makes him a

creature, is Infinite. Every thing, therefore, which is recorded of

him, and consequently every view which is formed of him, must

be exceedingly diverse, in the mind of a Trinitarian and the mind

of an Umtarian. In the view of a Trinitarian, He is Jenovan,

the Alpha and Omega, the first Cause and the last End of all

things. In that of an Arian He is a being infinitely different; a

creature somewhat higher than the Angels, brought into being

somewhat before them: and in that of a Socinian still different

from this: a man, born about eighteen hundred years since in

• Acts vii. 59, 60. + Matt. xxvii. 19, £ 2 Cor. xiif. 14, —

SER. XL. | DIVINITY OF CHRIS?. ibi

Judea ; somewhat better than Moses, Isaiah, or Paul. Now no-

thing is more evident, than that every thing, belonging to. the

first of these beings; his existence, actions, and attributes; to-

gether with the relations which he sustains to creatures ; must be

infinitely different from those, which belong to either of the

others. Those, who adopt one of these opinions, naturally, and

necessarily, fall into very different systems of thought concern-

ing Christ: concerning the station, which he holds in the uni-

verse, and the part, which he acts in the work of Redemption;

and concerning many highly important doctrines of the Christian ~

faith. Accordingly, the whole scheme‘of Christianity, adopted

by Trinitarians, is widely different from those adopted by Arians

and Socinians. That this is true is well known to all, who are .

conversant with the schemes of doctrine, embraced, severally, by

these classes of men; and is abundantly confessed, and boasted,

by the Unitarians themselves: Some very important doctrines,

constituting, and illustrating, this difference, I shall now mention. °

If the doctrines of the Trinitarians are really contained in the

Scriptures; if they are clearly and abundantly declared; and if

they are accordant only with the divinity of Christ; then it will

follow by unavoidable consequence, that the Unitarians have

been compelled to renounce them, in consequence of having re-

nounced the divinity of Christ.

If, at the same time, the doctrines, thus renounced, are of high

importance to the Christian system; and those, which distinguish

it from all philosophical systems of Theology; then it will ap-

pear, that the renunciation of these doctrines is an error of dan-

gerous influence, and deeply to be regretted; and, as it grows

necessarily out of the renunciation of the divinity of Christ, that

that is an error also, of the same unhappy nature.

The Ist of these doctrines, which I shall mention, is the doctrine

of human Depravity. |

‘This doctrine, it is believed, has been fully evinced, in these

discourses, to be a doctrine of the Scriptures. ‘If it has not; it

must have arisen either from the weakness, or the inattention, of

the Preacher; for no truth is more clearly declared in any book,

than this doctrine in the Scriptures ; and none is more amply sup-

ported by the evidence of fact. In the Scriptures we are taught,

ei Wor, Il. ot

162 DIVINITY OF CHRIST. [SER. XL.

in the most unequivocal language, that all men have sinned, and

come short of the glory of God; that all are concluded under sin ;

that all are by nature children of wrath ; being children of disobe-

dience ; that all are shapen in iniquity, and conceivedin sin. ‘These

declarations, to which the whole history of man gives the ful-

lest attestation; and to which there is not even one solitary con-

tradiction in fact; certainly stand with the Unitarians for nothing,

or for nothing like what the words themselves customarily mean.

In their view, we are not by nature children of wrath, as not be-

ing children of disobedience; we are noé shapen in iniquity, nor

conceived in sins we are not concluded, or shut up, together,

under sin; and every imagination of our hearts, as they believe,

is not suid from our youth.

Qdly. The wmpossibility of Justification by our own Righteouness

is another of these doctrines.

To justify is to declare a being, placed under a ola to be just, or

righteous. or, in other words, to have done that, which the law re-

guired. Mankind are placed, as subjects, under the law of God.

They have not done what the law required; and therefore can-

not, with truth, be declared to have done it; or, in other words,

they cannot be justified. Accordingly, St. Paul, after having

proved at length that all men, both Jews and Gentiles, are sin-

ners, says, Therefore by deeds of law, there shall no flesh be justi~

fied in his sight. And, again, Jf there had been a law, which could

have given life, verily, righteousness should have come by law ;

but, of righteousness come by law, then Christ died in vain. But

the Unitarians, in a vast multitude of instances, (for it is not true

of them all,) utterly deny this doctrine; and hold, that we are

justified by our own repentance and obedience; both of which,

they teach, are accepted for their own sake. Gop, therefore, is’

exhibited by them, as justifying us, in direct opposition to the

express language of his law: Cursed is every one that continueth-

not in all things written in the book of the law to do them. He

that doeth these things shall live by them; but the Soul, that sin-

neth, shall die. In direct contradiction to these declarations: of

Gop himself, they hold, that the soul which sinneth shall not die;

and that he is nof cursed who does not continue in all things,

written inthe law, to do them: while he who doeth noé these

ey,

8,

SER. XL.] DIVINITY OF CHRIST. 163

things shall yet, according to their scheme, live. Thus, although

Gop has declared, That heaven and earth shall pass away, sooner

than one jot, or tittle, of the law shall fail; their doctrine teaches

us, that the whole law, so far as its penalty is concerned, shall

fail, with respect to every person who repents. Not even an

entire, unmingled repentance is demanded; nora pure, uncon-

taminated future obedience. Both are professedly left impeyr-

fect. All the former sins are imperfectly repented of; and all!

the future obedience is mixed with sin. On the ground of this

repentance, and this obedience, Gop is expected to justify man,

still placed under a legal dispensation.

3dly. Another Doctrine of the same nature is the doctrine of

Christ’s Atonement. |

The Unitarians, to whom I referred under the last head, as not

holding the doctrines opposed to it, are those who admit the Doc-

trine of Christ’s Atonement. This I suppose to be true of some

of the Socinians, and some of the Arians. Some of the Socinians

hold, that the fulness of the Godhead dwells, and will through eter-

nity dwell, in Christ, bodily. What is supposed by them to be

the proper import of this declaration I know not that they have

explained; and therefore may probably be unable to divine. Se

far as I can conjecture their intention, I should believe, with Dr.

Price, that they really make Christ Gop; and therefore may

not unnaturally suppose, that he accomplished an expiation for

thesins of men. If this conjecture be just, they harmonize sub-

stantially with Praxeas, because, as they deny a distinction of

persons in the Godhead, they must suppose the Father, by a mys-

terious union, to have dwelt in the man Christ Jesus; and, thus

influencing and directing all his conduct, to have accomplished,

through him, an atonenient to himself: a Doctrine on account of

which Praxeas and his followers were called Patripassians ; as

believing, that the Father himself suffered. Some of the 4rians,

also, have acknowledged, that Christ made an atonement for the

sins of men. In what manner this was done, or can be done, by

a creature, a subject of law and government, all whose obedience

is due to the utmost extent of his powers, and circumstances, and

through every moment of his existence, for himself; for his own

justification; I know not, that they have attempted to explain.

164 ~ DIVINITY OF CHRIST. [SER. XL.

Irather suppose, that, though professed enemies to mystery, they

choose to leave this, as a mystery which allows of no iuvestiga-

tion. How an Atonement can be made by such a being, ata

how it can be accepted by Gop, in accordance with the Doctrines

taught in the Scriptures, I confess myself unable to discern.

Still it is but just to observe, that an Atonement is believed by a

number of both Socinians and Arians to have been made by

Christ. Dr. Priestley, and most, if notall the modern, Socinians,

and many of the Arians, though I am not able to say how many,

utterly deny, so far as my knowledge extends, any Atonement at

all; and thus take away from the Christian system what the great

body of the Church has in every age esteemed the Capital Doc-

trine in the scheme of Redemption, and from mankind every ra-

tional hope of escape from future punishment. The only encour-

aging declaration to sinners, exclusive of those which are found-

ed on it, which I can find in the Gospel, is this; that Christ has

redeemed us from under the curse of the law by being made a curse

forus. Accordingly, this declaration, repeated in very numerous

forms, is every where insisted on in the Gospel, as the command-

ing theme, and as the only consolation to apostate men. If the

doctrine, contained in this declaration, be taken out of the Gos-

pel; mankind are left wholly under the dominion of Law; and

must necessarily suffer its penalty.

In my own view, Dr. Priestley, and those who accord with him

in denying an atonement, are more consistent with themselves,

or with the other parts of their system, than the rest of the Un-

tartans. He, who denies the Deity of Christ, appears to me to

cut off the possibility of any vicarious interference in the behalf

of sinners. At the same time, the atonement of Christ is so plain-

ly, so frequently, and so unequivocally, asserted in the Scrip-

tures; and the whole system of divine dispensations is made to

depend upon it so extensively, and essentially ; that to deny it

appears to me to be the same thing, as to deny the Scriptures

themselves. So necessary also, and so consolatory, is the doc-

trine of an atonement for sin to such beings, as we are, as well as

so abundantly asserted in the Scriptures, that I can scarcely sup-

pose any man willingly to deny it, unless compelled by something

entirely different from the Scriptures themselves; and from the.

SER. XL.] DIVINITY OF CHRIST. 165

nature of the doctrine. One error infers another. The error of

denying the Deity of Christ has, I apprehend, compelled those,

who have adopted it, to deny, also, all the doctrines, which have

been here mentioned; and particularly the atonement; notwith-

standing they were ipipiwad 4 in this denial by So many express

declarations of the Sacred Volume.

Athly. The doctrine of Justification by fonth's in Christ, is also of

the same nature.

As mankind cannot be justified by their own righteousness ; it

is absolutely necessary, if they are justified at all, that they

should be justified by the righteousness of another. Accordingly

the Scriptures assert in the most direct, and abundant, manner,.

that we are justified by mere grace, or favour, on account of the —

righteousness of Christ, through that faith in him, in the exercise

of which we give up ourselves to him, to be his here and for ever.

As this doctrine is not only asserted in very many instances, and

in the most express manner, but is also repeatedly proved in form,

especially in the Epistles to the Romans and the Gallatians ; it -

would seem incredible, that it should be denied by any man,

who believed in divine Revelation. Still, it is abundantly de-

nied by Unitarians. Nor do they only deny the doctrine general-

ly, but all the particulars, also, of which it is made up. Beside

rejecting the atonement of Christ, and the justification, suppos-

ed to be accomplished by means of it, and the influence, which

faith is supposed to have in securing such justification to us, they

deny, also, the very nature of the Faith, to which this influence

isascribed. The faith of the Gospel is an affection of the heart,

being no other than Trust, or Confidence. With the heart, says

St. Paul, man believeth unto righteousness. In direct opposition

to this and many other passag_s of the Scriptures, the Unitarians,

generally at least, consider faith as a mere assent of the under-

standing to probable evidence: the same, which is called a specu- .

lative, or historical, faith. By this opinion they strip faith of

the moral nature, every where attributed to it in the Gospel.

Abraham believed God, and it was counted to him for righteousness.

But surely no exercise of the understanding was ever counted

for righteousness to any man; or can possess any moral nature °

whatever. Thou believest. that there is one God; says St. James ;

166 DIVINITY OF CHRIST. (SER. Xia

Thou dost well. The Devils, also, believe, and tremble. Cer-

tainly that affection of the mind, of which devils are the subjects,

cannot possess moral excellence. Without faath it rs impossible to

please God. But surely the faith, which pleases God, must be

essentially different from the faith of devils.

5thly. Another doctrine, of the same nature, is the Regeneration

of the human soul, by the Spirit of Gon.

That without holiness, or moral excellence, no man shall see the

Lord, is, 1 think, the irresistible dictate of Reason; as well as

the express declaration of the Scriptures : for it cannot be sup-

posed that the infinitely holy God can be pleased with creatures,

who are wholly destitute of such excellence; and who, being

wholly sinful, have nothing in them, which he can approve, or

with which he can be pleased. That in us, that is, in our flesh,

or original nature, dwelleth no good thing ; no holiness; no moral

excellence ; is, as you well know, a declaration contained in the

Scriptures... From these two doctrines, thus declared, arises in-

dispensably, the necessity of such a change in our character, as

will make us the subjects of holiness. This change is in the

Scriptures termed Regeneration; being born again; being created

anew ; becoming new creatures ; being renewed; and is express-

ed by other similar phraseology, and declared to be indispensa-

ble to our entrance into the divine kingdom, Except a man be

born again, said our Saviour to Nicodemus, he cannot see the king-

dom of God. The production of this change is in the Scriptures

ascribed, as his peculiar work, to the Spirit of God. Eacepta

man, says our Saviour again, Eacept a man be born of water, and

of the Spirit, he cannot enter into the kingdom of God: that is, ex-

cept a man have his mind purified by the Spirit of God, as the

body is purified by water, he cannot enter into the kingdom of

God. Not by works of righteousness which we have done, says St.

Paul, but according to his mercy he saved us by the washing of re-

generation, and renewing of the Holy Ghost. Accordingly, those

persons, who experience this change of character, are said to be

born, not of blood, nor of the will of the flesh, nor of the will of

man, but of God ; that is, they derive this change of character not

from their parents, nor from their own efforts, nor from the efforts

of any man, but from God. Lacan

SER. XL.] DIVINITY OF CHRIST. » 167

But this change the Unitarians deny, and the agency of the

Holy Spirit in effectuating it in the mind of man. Nay, they

deny the existence of the Holy Spirit as a person, or agent. As

a substitute for regeneration they declare mankind to become

better in a gradual manner, by their own will, or efforts, and the

efforts, or will, of their fellow-men, to such a degree, that God

will accept them. In this manner they make the immense splen-

dour of apparatus for our Redemption and Sanctification, and all

. the magnificent exhibitions of Christ and the Holy Spirit, termi-

nate in this; that Christ came to declare divine truth to man-

kind, and to prove it to be divine truth; and that men, assenting

to it with the understanding, change themselves by the ordinary

efforts of a sinful mind into such a character, as is denoted in the —

Scriptures by being born again, and created anew. Such, it

would seem, was not, however, the epinion-of St. Paul, when he

said, The natural man receiveth not the things of the Spirit ; for

they are foolishness unto him; neither can he know them; for they

are spiritually discerned.

The present occasion will not permit me particularly to follow

this subject any further. It will be sufficient to mention, summa-

rily, several other doctrines, which have been pacers Dr.

Priestley and his followers.

Our Saviour says, 4 spirit hath not flesh and bones, as ye see

me have. Dr. Priestley, on the contrary, informs us, that the

human spirit is constituted only of organized Matter: that is, of

flesh and bones. St. Paul tells us, that, when he is absent from

the body, he shall be present with the Lord. Dr. Priestley holds,

that Paul was nothing but body ; and therefore could not be ab-

sent from the body, unless the body could be absent from itself.

When the body dies, the soul, according to Dr. Priestley, termi-

nates both its operations, and its being, until the resurrection,

then to be created again; and therefore is not, and cannot be,

present with the Lord, until after that period. The Scriptures

assert the existence of Angels, of various orders, both good and

evil; and delineate their characters, stations, actions, and enjoy-

ments. Dr. Priestley utterly denies, and even ridicules, the doc-

trine, that evil angels exist; and labours very hard to disprove

the existence of good angels. Ido not remember, that he ex-

168 DIVINITY OF CHRISTY. (SER. Xia

pressly denies it; and am not in possession of the volume, in

which his opinions on this subject are expressed, but he says all,

that is short of such an explicit denial; and plainly indicates,

that he does not believe them to exist.

Beyond all this; he denies the plenary inspiration of the Apos-

tles; and declares, that we are to acknowledge them inspired,

only when they say they are inspired: and this, he says, we are

to do, because the Apostles were honest men; and are to be be-

lieved in this, and all their other declarations. Dr. Priestley says

expressly, that he does not consider the books of Scripture as

inspired, but as authentic records of the dispensations of God to

mankind ; with every particular of which we cannot be too well

acquainted. The writers of the books of Scripture, he says, were .

men, and therefore fallible. But all, that we have to do with

them, is in the character of historians, and witnesses, of what

they heard and saw: like all other historians, they were liable

to mistakes. ‘ Neither I,’? says he to Dr. Price, “ nor, I pre-

sume, yourself, believe implicitly every thing, which is advanc-

ed by any writer in the Old or New Testament. I believe them,??

that is, the writers, “* to have been men, and therefore fallible.?’

And again; ‘ That the books of Scripture were written by par-

ticular divine inspiration is a thing, to which the writers them-

selves make no pretensions. It is a notion destitute of all proof,

and that-has done great injury to the evidence of Christianity.”’

The reasonings of the divine writers, he declares, we are fully at

liberty to judge of, as we are those of other men. Accordingly,

he asserts St. Paul in a particular instance to have reasoned falla-

eiously; and maintains that Christ was both fallible and pecca-

ble. Other English Socinians unite with Dr. Priestley in these

sentiments: while Socinians of other nations proceed’so far, as

to treat the writers themselves, and their books, with marked

contempt. In these several things there is plainly an utter de-

nial, that the Scriptures are a Revelation from God. To all

these opinions Dr. Priestley was once directly opposed: for he

_ was once a Trinitarian, and a Calvinist. The inference seems,

therefore, to be necessary, that he was led to them all by his de-

nial of the Deity of Christ. A similar transformation appears te

have been undergone by many other Socinians; and something

SER. XL.} DIVINITY OF CHRIST. 168

very like it by no small number of Arians. The observation of

Mr. Wilberforce, therefore, seems to be but too well founded,

when he says; “ In the course, which we lately traced from no-

minal orthodoxy to absolute Infidelity, Unitarianism is, indeed,

a sort of half-way house, if the expression may be pardoned; a

stage on the journey, where sometimes a person, indeed, finally

stops; but where, not unfrequently, he wee seo a for a pwhile’,

and then pursues his progress.”

IV. The last objection, which I shall make at the present time

against the doctrine of the Unitarians, is its Immoral Influence.

“Mr. Belshim says, “ Rational Christians are often represented

as indifferent to practical religion.” ‘Dr. Priestley says, “ A great

number of the Unitarians, of the present age, are only men of -

good sense, and without much practical religion: and there is

a greater apparent conformity to the world in them, than is ob-

servable in others.” He also says, that he hopes they have

more of a real principle of Religion, than they seem to have.

He further allows, that Unitarians are peculiarly ibis: in zeal

for Religion.

At the same time, Dr. Priestley acknowledges, that Calvinists

have less apparent conformity to the world; and that they seem

to have more ofa rea] principle of Religion, than Socinians. He

also acknowledges, that those, who, from a principle of religion,

ascribe more to God, and less to man, than other persons, are

“men of the greatest elevation of piety. Wilberforce declares it

to be an unquestionable fact, that Unitarians are not, in general,

‘distinguished for superior purity of life; and that Unitarianism

‘seems to be resorted to by those, who seek a refuge from the

ih i of the practical precepts, contained in the Bible.

That these representations are just, I consider as completely

"proved by Dr. Fuller in his letters; and no less completely the

‘immoral tendency of the Socinian Lute, !

~~ Tt is, also, a well known truth, that Unitarian Churches are in

general moderately frequented on the sabbath; that the sermons

‘of their preachers are generally cold; especially on the peculiar

“duties of Religion ; that they have never formed, nor united with

“others in forming, Missions for the propagation of the Gospel

~ among the Heathens and Mohammedans:; nor distinguished them-

Vor. I. 22

176 DIVINITY OF CHRIST. SER. Xe

selves by any discernible earnestness in the cause of practical —

Klip On the pei ida tele: own aan too ni :

pe that pow sense ‘af sin, ‘anid tht, rae te A maha sine a

strenuous opposition to temptation, which their opponents: esteen a

indispensable to salvation, are mere enthusiasm, superstition, ony |

melancholy. Christianity, with them, seems to be an easy, Bear |

sant kind of Religion; unincumbered by any pe esti 4

admitting without difficulty of what are usually called the ;

sures and amusements of the world; and only confining

within | the bounds sol. delicac zap and | poeienie Can, this

ask, , be taking up the a | -ourselve 3

after Christ ? a

yi hla iy ee tke

ae ali. pep RUE se iy Salta

woh ty AAs wn Siu

susie ata, yall tnd sai =p sgn

ae i Ane %

fe b dean, marc ans 40. bina pS te

sont: ane won, Madwd.,

an an wea ble ee ip ws “nanan? bute bak

srg Aevet ba yn, wid oii on sae ma

. is Lei, ol ni seabed Pati sie Sls , ss : 8 sek

. Anaberwaing Cao Meee, Aaa guia: r se i 2 pi

SERMON XLi.

DIVINITY OF CHRIST. »

OBJECTIONS TO THE MODE —

IN WHICH THE

_UNITARIANS CONDUCT THE CONTROVERSY.

1 CorinTHIANS iil. 20.

The Lord knoweth the thoughts of the wise, that they are vain.

In my last discourse I proposed several Objections against the

Doctrine of the Unitarians. I shall now allege some Objections

against their Conduct in the Management of the controversy.

Before I proceed to the execution of this design, I shall pre-

mise the following general doctrines concerning the Scriptures.

That the Old and New Testament were revealed to the seve-

_ ral Writers of them by the Spirit of God.

That, although the several Writers were left to use their own

characteristical style, or manner of writing, yet they have always

written such words, as the Holy Ghost taught, and not such as are

taught by the wisdom of Man.

That these Scriptures contain all things, pertaining to life and

to godliness. .

That they were'written for the use of mankind; the learned

and unlearned alike; and therefore were written in the usual

language of men, with the usual signification of that language ;

as being that only, which such men can understand.

p OPE OBJECTIONS 'TO THE UNITARIAN [SER. XLi.

That, therefore, they express true ideas of God, of Christ, of

human nature, of human duty, and of the way of salvation, in

such a manner, that unlearned men, as are ninety-nine hun-

dredths of those for whom they were written, can, and, if sincere-

ly disposed, will, understand them, so far as is necessary to ena-

ble them to perform their duty, and obtain their salvation.

Every one of these doctrines I believe not only to be strictly

true, but capable of the most satisfactory proof; and proof, of

which I feel myself satisfactorily possessed. Occasional re-

marks I shall make on this subject in the present discourse ; but

a fuller discussion of it must be left to a future time. I have

mentioned these doctrines here, because they are im my view just, —

important, and necessary to enable those, who hear me, to under-

stand the real import of the following observations.

Ist. Lhe Unitarians, toa great extent, have interpreted the Scrip-

tures according to pre-conceived opinions of their own, and not ac-

cording to the obvious meaning of the passages themselves.

That I may not be thought to charge this upon the Unitarians

without ground; [ will recite some of the opinions, which they

themselves have expressed concerning the Scriptures. You may

remember, that in my last discourse, I mentioned, that Dr. Priest-

Jey pronounces Christ to be fallible; the Scriptures not to be

written by particular inspiration; and the writers to make no

pretensions to such inspiration. The contrary notion, also, he

asserts to be destitute of all proofs and to have done great injury

to the evidence of Christianity. He declares the writers of the

New Testament to have improperly quoted some texts from the

Old ; and to have been sometimes misled by Jewish prejudices.

Another Unitarian writer says, “ it is not the nature and design

of the Scriptures to decide upon speculative, controverted ques-_

. tions, even in religion and morality ; not to solve the doubts, but

&

rather to inake us obey the dictates, of our. consciences.”? Mr.

Belsham, says, ‘ The Bereans are commended for not taking the _

word even of an Apostle ;”’ and pleads this as an example for us.

Steinbart, a foreign Unitarian, speaking of the narrations in the:

New Testament, says, “‘ These narrations, true or false, are only

suited to ignorant, uncultivated minds.”? Semler, another, says

that “ Peter speaks according to the conception of the: Jews,

SER. XLL] MODE OF CONTROVERSY. | i73

when he says, Prophecy came not in old time by the will of man ;

but holy men of God spake as they were moved by the Holy Ghost ;”

and adds, that “ the prophets may have delivered the offspring of

their own brains, as divine revelation.”? Concerning the reason-

ing of the Apostles, Dr. Priestley says, “ We are to judge of it, as

of that of other men, by a due consideration of the propositions

they advance, and the arguments they allege.”? That men, who

entertain such views concerning the Scriptures, will not, and

according to their own opinions ought not, to receive the declara-

tions of the Scriptures, in any other manner than that, in which

they receive the declarations, contained in every other book, is

obvious to the least consideration. If the Scriptures were not

written and the writers do not pretend that they wrote, by par-

_ticular divine inspiration ; then they, certainly stand on the same

footing with all other books; and the writers are undoubtedly to

be regarded, as Dr. Priestley says, merely in the character of

Historians and witnesses.

If Christ and the Apostles were fallible men, and St. Paul has

actually reasoned fallaciously ; then undoubtedly their reason-

ings, and all their doctrines, are to be examined in the same man-

_ner, as those of other men. If the Scriptures were not designed

to settle speculative opinions or doctrines, even in morality and

religion; then it is plain, that they must be settled, if settled at

all, by. some other tribunal: and there is no other tribunal, but

our own reason. If the doubts of conscience were not in-

tended to be solved by the Scriptures, then, certainly, the mind

must solve them, so far as it can, for itself. These Gentlemen

have, therefore, prescribed a rule for themselves, which every

man may certainly know beforehand, even without reading their

_ works, they could not fail to follow: for no man ever believed

the Scriptures not to be an infallible rule of direction in these

things, who did not also make his’own reason his directory ; un-

Tess he, indeed, implicitly submitted to the dictates of his fellow-

men. In truth it would be difficult to find a man, who does not

distinctly perceive, that there is no other directory.

Accordingly, every reader of Unitarian books must have ob-

served, that the writers evidently refer the interpretation of the

Scriptures to their own pre-conceived opinions, or the previous

174 - OBJECTIONS TO THE UNITARIAN (SER. KEI.

‘decisions of their own reason. ‘Thatis, they form their system

of Theology, and then make use of the Scriptures to support, or

countenance, it. Wherever they find passages, whose obvious

meaning will countenance their own opinions, they make the most

of them, by admitting this meaning. Wherever the obyious

meaning, that is, the meaning derived from the language, accord-

ing tocustomary use, or according to the tenour of the discourse

of which it is a part, will not countenance their opinions, they

contrive for it some other meaning, which will better suit those

opinions. an

That the Unitarians have actually conducted in this manner,

can be made abundantly evident by an appeal to their writings.

One strong proof of this conduct is found in the Arian notion,

that Christ is a delegated god. 'The present occasion will per-

mit me to exhibit but one, out of several modes, in which the

truth of this declaration may be evinced. Christ is undeniably

many times asserted in the Scriptures to be God. These asser-

tions are as unqualified, and absolute, as those, in which the Fa-

ther is declared to be Gop. They are also accompanied with a

great variety of declarations, in which are ascribed to him, with-

out any qualification, all the attributes, actions, and relations, at-

tributable to Gop, exclusively of those which belong to the Fa-

ther as such; and are also followed by the very same worship,

unconditionally required, and actually rendered to him by inspir-

ed men, and by the host of Heaven. Now from all these ‘asser-

tions I will withdraw the name of Christ, and substitute that of

the Father. Let me ask, Would any of the drians have ever

thought of denying, that the name Gop, in any one of these pas-

sages, did not mean the true and real Gop, but only a God by de-

legation? To this question there can be no answer, but a nega-

tive. Whence, then, do they refuse to acknowledge the same

passages to mean the same thing, as they ‘now stand? Plainly

for this undeniable reason, that they have beforehand determined,

that God is not, and cannot be Tri-personal, or Triune. In this

determination, however, they. are unhappy, as being unwarrant- _

ed, not‘only by the Scriptures, but also by that very Reason, to

which they make so confident an appeal: for nothing is more

4%

SER. XLI.j -MODE OF CONTROVERSY. 178

opposed to both, than that a finite, dependent. being can have

these things ascribed to him with truth.

On the same grounds do the Socinians declare Christ to be a

mere man; not because he is not abundantly declared to be God

in the Scriptures ; but because they pre-determine by their rea-

son, that a person cannot exist by the Union of Gop with man;

and that God cannot be Triune. Let any man read their com-

' ments on the Scriptures, relative to Christ; and he will see this

to be abundantly shown by, the nature of the comments, and the

words in which they are uttered.

I have observed, that the 4rians are unhappy in choosing this

position as the basis of their distinguishing doctrine; because it

is unwarranted either by Reason, or Revelation. Both they, and

the Socinians, are unhappy on other accounts. They know not,

min cannot know, by any dictates of Reason, that God is not Tri-

une. The Nature and Manner of his Existencé, so far as this

co ee is concerned, lie wholly beyond their reach, and beyond

that of all other men. We cannot even begin to form ideas con-

cerning them. . It is, therefore, idle and fruitless to form propo-

sitions about them; still more idle to reason and conclude; and

still more idle to make such conclusions the basis of our Faith

ina case of such magnitude. All that we know, or can know, is

just that, and that only, which God has been pleased immediate-

ly to reveal.. say!

_ The same observations are, isle the same force, applicable to

ST acuing of the Union of the divine and human nature im the

person of Christ. Of this subject we literally know nothing, be-

side what is revealed.

That a mere man, also, can have these names, attributes, ac-

tions, and relations, and this worship, ascribed to him, with truth,

is not only unaccordant with reason, but common sobriety, or de-

cency. A few more instances of this nature ; which, because I

have not the means of multiplying examples, nor time for such a

purpose ; I shall select wholly from Dr. Priestley’s Notes on the

books of Scripture. |

In his notes on the first. chapter of John, Dr. Priestley informs

aus, that the word Aoyos, which, you know, is translated the Word,

is nothing more than the power of God, by which all things were

176 OBJECTIONS 'FO THE UNITARIAN (SER. XLT.

made; and therefore, he says, it was no distinct, inferior principle,

but God himself. On this explanation I shall make but one ge-

neral remark; (viz.) that this is the only known instance, in

which an attribute of God, either in sacred or profane writings,

has been asserted to be God. If St. John, therefore, had this

meaning, he has used language to express it, which was, proba-

bly, never used by any other human being*. Having premised

this remark, I shall proceed to examine the soundness of the ex-

planation, by the most unobjectionable of all methods; (viz.)

the substitution of the explanation for the thing explained ; Power

and God, for the Word, or Aoyog ; as being the two things, which

the term Aoyos is, successively, declared to denote. This expe-

riment, to which no Socinian can object, shall be first made with

power. In the beginning was the power of God, and this power was

with God, and this power was God. The same was in the begin-

ning with Gop. All things were made by it, and without it was

not any thing made, that was made. In rt was life, and the life

was the light of men. And the light shineth in darkness, and the

darkness comprehended it not. It was in the world, and the world

was made by it, and the world knew tt not. It came untoits own,

and its own received itnot. But as many as received it, fo them gave

it power to become the sons of God; even to them that believe on

ats name, and the power was made flesh, and dwelt among us; (and

we beheld its glory, the glory as of the only begotten of the FaruER,)

full of grace and truth. John bare witness of it, and cried, say-—

ing, This was it of which I spake: It that cometh after me is pre-

ferred before me, for it was beforeme. And of its fulness have we

all received, and grace for grace. For the Law was given oF Moses.

but grace and truth came by Jesus Christ. " ee ae

Dr. Priestley says the Power was God; St. John says, It was

made flesh and dwelt among us, full of grace and truth. Accord-

ing to his comment, therefore, God became flesh, and dwelt

among us. According to his comment, also, this Power was

Christ; for he says it dwelt among us, full of grace and truth:

but St. John immediately subjoins, grace and truth came (that is,

into this world) by Jesus Christ. Therefore, Jesus Christ is

• {John iv. 16 to be hereafter explained,

|

|

!

SER. XLIL} MODE OF CONTROVERSY. a

This passage, formed in the very manner prescribed by Dr.

Priestley himself, in his explanation, certainly can need no com-

ment from me. I shall only say, that if there is a Socinian in the

_ world, who can make the parts of it, taken together, mean any

intelligible thing, I think I may safely yield him the point in con-

troversy.

Let us now make he trial with the other pas God. In the

beginning was God, and God was with God, and God was God.

Two verses more will suffice. dnd God was made flesh, and

dwelt among us, and we beheld his glory, (the glory as of the only

begotten of the Father,) full of grace and truth. No one hath seen

God at any time, but the only begotten Son, who is in the bosom of

the Father, he hath declared him.

Once more, let us try the same experiment with the Super-

angelic being of the Arians. Inthe beginning was a super-angelic

creature, named the Word, and this super-angelic creature was

with God, and this super-angelic creature was God. The same

was in the beginning withGod. All things were made by this su-

per-angelic creature, and without him was not any thing made

that was made. 1 presume, I need proceed no farther. That

interpretation of a passage can need nothing added to it, which

makes God himself say, that a creature was in the beginning

with God, and was God ; and that, although he was himself creat-

ed, or made ; yet he made every thing that was made; and of

course made himself. 1 had designed to subjoin two or three

more specimens; but the time will not permit me to recite

them. That, which I have recited, will serve to show to what

lengths the interpretation of the Scriptures, according to our pre-

conceived opinions, will lead men of superior learning and abili-

ties. At the reading of this only, how can we avoid exclaiming,

Who is this, that darkeneth counsel by words without knowledge ?

On this plan of interpretation at large I ask, Can it, in any re-

spect, consist with what the Scriptures say of themselves? The

_ prophet Isaiah, (chapter viii. 29,) says, To the law, and to the tes-

timony : if they speak not according to this word, it is because there

is no light in them.

All Scripture, says St. Paul, is given by inspiration of God ;

and is ee for doctrine, for reproof, for correction, and tee

VoL. 93 7

7g OBJECTIONS 'TO THE UNITARIAN (SER. XLT.

msiruction in righteousness ; That the man of God may be perfect,

thoroughly furnished unto every good work. No prophecy, says

St. Peter, is of private interpretation: for never at any tame was

prophecy brought by the will of man; but the holy men of God

spake, being moved by the Holy Ghost*. We, says St. Paul, speak-

ing of himself, and his fellow-apostles, have the mind of Christ.

And again, For God, who commanded the light to shine out of darle-

ness, hath shined in our heart, to give us the light of the knowledge

of the glory of God in the face of Jesus Christ. And again, J cer-

tify you, brethren, that the Gospel, which was preached of me, was

not after man; for I neither received it of man, neither was I taughi

at, but by the revelation of Jesus Christ. | ‘

In perfect harmony with these, and the like declarations, Moses,

the first of the inspired writers, says, Ye shall not add unto the

word, which l command you; neither shall ye diminish aught from it.

St. John, the last of them, says at the close of his writings, For J

testify unto every man, that heareth the words of the prophecy of

this book, if any man shall add unto these things, God shall add

unto him the plagues, that are written in this book. And, of any

man shall take away from the words of this prophecy, God shalt

take away his part out of the book of life. From these passages it

is evident that the character, which the Seriptures. attribute to

themselves, is altogether opposite to that, which has been men-

tioned in the former part of this discourse, as given to them by

Unitarian writers: That they are in fact revealed by God, by the

inspiration of the Holy Ghost: That no man, therefore, can add te

them, or diminish aught from them, without exposing himself te

the plagues which they denounce, and to the loss of his part in the

book of life. If we speak not according to them it is declared that

there is no light in us. In our interpretations of them, we are di-

rected in the most solemn manner to receive the things which

they declare. Let God be true, says the Apostle, but every man

aliar. See, says Agur, that thou add not to his words, lest he

reprove thee, and thou be found a lar. If we, says St. Paul, or

an Angel from heaven, preach any other Gospel than that which we

have preached, let him be accursed. Who, with these solemn com-

mands, and awful denunciations before him, can think, for a me-

• Macknight.

SER. XLI.} MODE OF CONTROVERSY. 473

ment, of rejecting the obvious meaning of the Scriptures, and

substituting a meaning, not contained in the words, but contriv-

ed by himself?

Nor are these gentlemen less unfortunate in another important

particular. The Scriptures were written for mankind at large. Of

these, ninety-nine hundredths, to say the least, are plain, unin-

formed men, incapable of understanding language in any other

manner, than the known, customary one. — If, then, the obvious

meaning is not the’true one; they are absolutely unable ever to

find the true one; and so far the Scriptures were written in vain.

But it cannot be supposed, that God would do any thing in vain ;

and still less, that He would disregard the salvation, and the souls,

of ninety-nine hundredths of his creatures, when publishing his

word; and cause it to be so written, that this great number could

not,*if ever so sincerely disposed, possibly find out its meaning,

nor, of course, the way to eternal life: while at the same time,

He made provision for the remaining one hundredth. It will not,

I suppose, be pretended, that the soul of a learned man is of more

value in the sight of God, than that of an unlearned man. But

ifthe meaning of the Scriptures is to be discovered, not by the

words, but by a contrived accordance with pre-conceived philo-

— Dpinions) no unlearned man can find out this meaning ai

all.

~ But the Scriptures themselves have decided this point. In

Prov. viii. 8, 9, Christ says, All the words of my mouth are in

righteousness ; there is nothing froward or perverse, in them. They

‘ are all plain to him that understandeth ; (that is, to him that hath

lerstanding 5 or, in other words, to him that departeth from

evil;) and right to them that find knowledge. In John vii. 16, 17,

the same glorious Person says, My doctrine. (that is, the scheme

of doctrine which I teach,) is not mine, but his that sent me. If

any man will do his Will, he shall know of the doctrine, whether it

be of God. Now it will not be pretended, that plain men, do not de-

part from evil,’as truly, and as often in proportion to their num-

ber, as learned men. Of course, it must be confessed, that plain

men find a plain meaning in the words of Christ, or of the Scrip-

tures. It will be acknowledged, that unlearned men, in many in-

stances at least, do the will of God ; and therefore, unless Chris

i8o OBJECTIONS TO THE UNITARIAN (SER. -XLE."

has erred in this point, know of his doctrine, whether it is of

God. [i

One more passage will be amply sufficient to cut off even ca-

villing on this point. The prophet Isaiah, (chapter xxxv and 8th,)

says, An highway shall be there, and tt shall be called the way of

holiness; and the way-faring men, though fools, shall not err

therein. It will hardly be necessary to observe that this highway,

this way of holiness, is no other than the Gospel. But it is evi-

dently impossible, that plain men should ever find the meaning,

attached by Unitarians to the numerous passages, which speak

of Christas God. No such man would ever-mistrust, that a su-

per-angelic creature was called Wonderful, Counsellor, the mighty

God, the Father of the everlasting age, the Prince of peace: That

of the increase of his Government and peace there should be no end,

Isaiah ix. 6. That his goings forth were from of old, from ever-

lasting : or, as in the original, from the days of eternity: or that

this creature was in the beginning, with God, and was God. That

ail things were made by him, and that without him was not any

thing made that was made. Or that he was over all things, God

blessed for evermore. No such man would ever have thought of

reading, In the beginning wus divine power, and this power was with

God, and this power was God. That it was im the world; that the

world was made by it; and the world knew it not. That as many:

as received it, to them gave it power to become the sons of God,

“even to them that believe on its name. That this power became

flesh, and dwelt among us, (and we beheld its glory, the glory as of

the only begotten of the Father,) full of grace and truth. John

bare witness of it, and cried, saying, this was it of which I spake.

It that cometh after me is preferred before me, for it was before me.

_ No plain man would ever have thought of reading, In the begin-

ning was God, and God was with God, and God was God.

Should it be said in opposition to the observations, which I

have made concerning the intelligibleness of the Scriptures, that

my antagonists will grant, that the Scriptures’ are thus plain, in

points of essential importance to our duty and salvation; but |

need not be supposed to be so in mere speculative opinions: I

answer, that no doctrine is of more importance, whether speculative

or practical, than ihat, which teaches the character of Christ ; e+

.

a

SER. XLI.} MODE OF CONTROVERSY. 181

cept that, which teaches the existence and perfections of God. If

Christ be a creature; all the worship, and all other regard, ren-

dered to him as the Creator, is unquestionably mere Idolatry :

the sin, which of all sins is the most strongly threatened, and re-

proved, in the Scriptures. If Christ is God; then a denial that

he is God, is all that is meant by impiety. It is a denial of his

primary and essentia! Character; of the Attributes, which in this

character belong to him; of the Relations, which he sustains to

the Universe, and will for ever sustain; of the actions, which

ke has performed, and. will perform. throughout eternity ; and of

the essential glory, which he had with the Father before ever the

world was. Man is a being, made up of an animal body and a

rational mind. Should I deny, that a particular person possessed

a rational mind; would it not be justly said, that I denied him to

be a man, and refused to acknowledge his primary and most es-

sential character? If Christ is God-man; and I deny him to be

God; do I not, at least as entirely, deny his primary and most es-

sential character? In other words, do I not plainly deny the Lord

that bought me? It is evidently impossible for him, who makes

this denial, to render to Christ those regards; that confidence,

love, reverence, and obedience; which a man, who believed

Christ to be God, would feel himself indispensably bound to ren-

der. Indeed, were it possible, he would necessarily, and in the

very act of rendering them, condemn himself as guilty of Idolatry.

On the other hand, he, who believes Christ to be God, cannot re-

fuse to render them, without condemning himself as guilty, and

without being actually guilty, of the plainest and grossest impie-

ty; because he withholds from the true Gop, the homage .and

ébedience, due to his character. The Unitarians censure the

system of the Trinitarians as being idolatrous, and them as being

Idolaters.. If the Unitarian scheme is true, the censure is just.

We, on the other hand, and with equal justice, if our scheme is

true, declare them to be guilty of direct and gross impiety ; be-

cause they worship not the Father, the Son, mgd the Holy Ghost ;

the Jenovan of the Scriptures; the Jenovan ALEIM, who 7s one

Jenovan; but another and very different God.

. The admission of the Deity of Christ, therefore, if he be really

ffod, is a fundamental doctrine of Christianity; mistakes aboui

q

182 OBJECTIONS TO THE UNITARIAN [SER. XLI.

which are altogether dangerous and dreadful. This is plainly

felt to be the case by the plain people, even among the Soci-

mans. For Mrs. Barbauld informs us, that although the errors

of the Trinitarians ‘‘ are losing ground among thinking people,

yet there is in that class, (among the Socinians,) who are called

serious Christians, a sort of leaning towards them; an idea that

they are, if not true, at least good to be believed; and that a sa-

lutary error is better than a shane truth.’

Can it then be believed, that God can have directed the Seta

tures to be so written, that the true meaning of them in a case of

this fundamental ‘importance; a case, in which mankind are in |

so imminent danger of becoming either impious, or idolatrous;

is so obscure, as to make plain men utterly unable to find it out,

however honestly disposed ; and that the great body of religious

men should, in all ages of the Church, have totally and infinitely —

mistaken their real intention? Can that mode of interpretation,

which leads of course to this conclusion, be the true one?

II. The Unitarians reject the doctrine, that Christ is Gov, and

the obvious meaning of all those passages which teach it, because

the doctrine ts mysterious. py aera

This I object to as a totally irrational ground of such icel

tion. There are two reasons, which will effectually poate this

irrationality. )

Ist. All mankind readily admit, and, if they believe any ‘abies

must every moment admit, mysteries, as the objects of their faith.

This world is made up of atoms. What are they? Dr. Priestley

informs us, that they are centres of attraction and repulsion. This

definition, translated out of Latin English into Saxon English, is,

that atoms are centres of drawing to, and driving from: a defini- —

tion, which, I believe, it would puzzle Dr. Priestley himself to

unriddle, and at least as applicable to points of space as to

Atoms. ‘They are also defined to be solid extended somethings.

What is the something thus solid and extended? Here our in-

quiries are stopped, and an atom is found to be an absolute mys- —

tery. The world is made up of atoms. What binds them toge~

ther, so as to constitute a world? Attraction, it is answered.

What is attraction? To this there is no answer... The world,

‘hen, on which we tread, in which we live, and abont which we

geR. XL.) MODE OF CONTROVERSY. 183

think we have extensive knowledge, is wholly formed out of par-

ticles, absolutely mysterious, bound together by a power equally

mysterious.

‘These atoms constitute vegetables. What is a vegetable?

« An organized body,” it is answered; “ the subject of vegeta-

ble life.” What is vegetable life? To this question there is no

satisfactory answer. In the same manner are we conducted to a

speedy end in all our inquiries concerning the mineral, vegetable,

and rational worlds.

Mystery meets us at every step, and lies at the bottom of the

whole. The power, by which this discourse was thought, or

“written, or spoken, defies all human investigation.

If mysteries, then, are found every where in the works of God ;

can it be supposed, that they are not found in the character and

_ being of the sume God? ‘There is nothing more mysterious, more

absolutely inexplicable, in the doctrine of the Trinity, than in

the power by which, and the manner in which, mind acts upor

Matter.

Qdly. The Unitarians themselves, though professedly. rejecting

mysteries, admit them into their creed without number. That a

ereature created all things, upholds all things, possesses all

things, rules all things, and is the final cause of their existence ;

That a creature should be the same yesterday, to-day, and for ever ;

that he should be the final Judge and Rewarder of the just and

the unjust ; that he should sit on the throne of the heavens, and

receive the prayers of inspired men in this world, and the ever-

lasting praises of the Heavenly host in the world to come; or

that God, if these things are not so, should have caused, or per-

mitted, them to be written in his Word; are, to say the least,

mysteries as entire, and as inexplicable, as any, which have ever

entered the thoughts of man. It ill becomes those, who. admit

these things, therefore, to reject any thing, merely on account of

its being mysterious.

Il. The Unitarians take an unwarrantable license with the lan

guage of the Scriptures.

I know not, that I can express my own views of this subject,

within the same compass, better, than in the following words of a

respectable writer, which are a part of some observations con-

é

184 OBJECTIONS TO 'THE UNITARIAN {SER. XLI.

cerning Dr. Priestley’s Notes on the Scriptures. “It is a leading

and determined purpose of Dr. Priestley’s Notes to serve the

cause of what is arrogantly termed Unitarianism; and he has

certainly kept this purpose in view. To say the least, he is a

zealous and resolute advocate. His maxim seems to have been,

to maintain his cause at all events. Seldom is he at a loss for a

gloss, or an evasion, in aiming at the accomplishment of his ob-

ject. If he meets with a passage, whose indubitable reading,

and- whose obvious, plain meaning, are such, as every unbiassed

man would pronounce favourable to the Deity and atonement of

Christ ; the Doctor is ready with ample stores of metaphorical,

enigmatical, and idiomatical, forms of interpretation; and stub-

born must be that text, which will not bend under one, or other,

of his modes of treatment. In some cases a various reading,

though none of the best, is called in to his assistance. Should this —

aid fail, some learned critic, or other, is at hand with a conjectural

alteration. Or if none of these means appear advisable, the phi-

losophica] commentator has in reserve a kind of logical alkali,

which will at least neutralize a pungent passage ; for example, the

sage observation ; About the interpretation of vt critics differ much.”

“¢ And, lastly, in very desperate instances a method is resorted

to, the most simple and compendious imaginable ; and, that is,

to say nothing at all about them!”

One of the modes, in which the Unitarians take unwarrantable

license with the language of the Scriptures, is to pronounce pas-

sages to be interpolated, which are abundantly evidenced by Manu-

scripts, ancient Versions, and Quotations in writings of the Fathers,

to be genuine parts of the Scriptures.

Another is, to declare, without warrant, words, and phrases, te

be wanting ; and then to supply them; where they are supplied by

no authority but their own. Thus Grotius and Dr. Clark supply

the word e¢rw in that: remarkable text, Romans ix. 5; and then

translate it, Of whom, as concerning the flesh, Christ fap who is

over all God BE blessed for evermore.

This, it will be observed, does not aid chet at all, ren av ye.

whois over all things, is of course God.

Another mode is, to annex a meaning to some particular word, or

phrase, which suits their own purpose, but which is entirely aside

SER. XLI.] MODE OF CONTROVERSY. 185

re,

from all customary use. ‘Thus Pierce interprets sx agraypov nyntalo

ro sven ita Oew; He thought it no robbery to be equal with God;

to mean, He was not eager, or tenacious, to retain that likeness to

God: a wanslation, which no criticism can justify, or satisfactori-

ly explain. |

Another made, of the same nature, is to suggest the conjectural

opinion of some other critic, or some learned friend ; which is in-

troduced with so much gravity, as to give a kind of weight, and

speciousness, to the peculiar interpretation proposed. | Thus

Dr. * Priestley commenting on John xiv. 2, In my Father's house

are many mansions ; says, ‘¢ Perhaps, with a learned friend of

mine, we may understand the mansions in his Father’s house, of

which Jesus here speaks, to signify, not places of rest and happi-

ness in heaven, but.stations of trust and usefulness upon earth ;

such as he was then about to quit,’? &c. Here the house of God

is made to mean earth, and mansions, stations; and Christ of

course was going away, to prepare a place for his Apostles here,

where he and they then were ; and was to come again, to receive

them in the place, whither he himself was going, that they might |

be with him there, by continuing bere.

_Another mode, of the same nature, is an unbounded license in

making the Scriptural language figurative.

_ That the language of the Scriptures is ta.a great extent, and in

ahigh degree, figurative, is unquestionably true. But, certainly,

there are limits to this character, not only in Scriptural, but all

other, language. It must, I think, be admitted, that we are to

consider the language of the Scriptures especially, and of all

other good writings generally, as figurative, only in accordance

with the following rules.

_. 1st. That the figure be agreeable to the state of the mind of

him, who uses it; that is, to his views and feelings.

_ 2dly. That it be founded on some analogy, or relation, to the

“subject. ‘

3dly. That it accord with the discourse, so far as to make sense.

Athly.. That in the Scriptures it violate no doctrine declared, at

least by the Writer.

REY) Nero Peay pry Peery

yy ae ..... .* Eclectic Review, No, 2d. Vol, 20.

Vor. I. Qh

7

£86 OBJECTIONS TO THE UNITARIAN {SER. XL.

5thly. That it be so obvious, as not to demand invention or

contrivance, in the reader. Aa

6thly. That it be explicable according to the opinions, or.

other circumstances, of those, for whom it was written,:so as to

be capable of being understood by them... |

7thly. That it suit the occasion, and other wieesadiiomaia of

the discourse.

But how, according to these, or any other, rules of éorkehiinl

language, are we to interpret the declaration, For by him, were

created all things, that are in heaven, and that are in earth, visible

and invisible, whether they be thrones, or dominions, or principali-

ties, or powers, to mean, that Christ published the Gospel and con-

stituted the Christian Church? Is it the same thing to publish the

Gospel, as to create? Is it the same thing to constitute the church,

as to create ? We

Are the Gospel and the Church all things that are in ae and

that are in Earth? Ave they all things visible and invisible ?

Who are the thrones, the dominions, the principalities, and the

powers? Are they Bishops, Elders, and Deacons: the ong offi-

cers, ever supposed to belong to the Church? » 2

The Hoty Guost is by Unitarians denied to be a person, nd

is commonly asserted to be no other than the power of God: The

name Spirit being, in their view, always figurative. According te

what rules of construction are we, on this plan; to interpret the

' following passages; in which I shall substitute the word power

for Ghost, or nents pid intending by it, however, the divine

power. | ony y4o"

All manner of sin. and blasphemy shall be forgiven unto men ;

but the blasphemy against the Holy Power shall not be forgiven

unio men, Matt. xii. 31. Baptizing them in the name of the Fa-

ther, and of the Son, and of the Holy Power, Matt. xxviii. 19%

Why has Satan filled thy heart, to lie unto the Holy Power? Acts va

3. God anointed Jesus with the Holy Power and with power; Acts Xs
4. Romans xv. 13, That ye may abound in hope through the power -

of the Holy Power.. Romans xv. 19, Through mighty signs, and

wonders, by the Power of the Power of God. In demonstration of

the Power, and of Power. John xvi. 13, Howbeit, when he; the

Power of truth has come, he will guide you into all truth ; for he

SBR. XLI.} MODE OF CONTROVERSY. 187

shall not speak of himself; but whatsoever he shall hear, that shalt

he speak, &c. &c.

More instances cannot, I think, be necessary to elucidate this

part of the subject.

The last mode, which J shall mention, a mode Slcide when

a passage is too stubborn to bend to any of the preceding, is, to

Jeave it with such an observation as this: ‘‘ Critics are very much

divided about the meaning of this passage ;”’ insinuating to the

reader, that the passage is so obscure and perplexed, that he is

to despair of any explanation.

In this manner, it seems to me, the Scriptures must soon be-

come such as the Prophet Isaiah declared they would become to

the Jews, at a-certain future period. The vision of all, says

that Prophet, chapter xxix. 11, is become unto you as the words of

a book that is sealed; which men deliver to one that is learned,

saying, Read this, I pray thee; nd he saith, I cannot, for it is

sealed, and the book is delivered to him that ts not learned, say-

ing, Read this, I pray thee ; and he saith, I am not learned.

IV. Lobject to the Unitarians direct unfairness in their rien

tewards Trinitarians. ?

The unfairness, here intended, respects two particulars.

Ist. They treat the Trinitarians, as if they were Tritheists, or

held the existence of three Gods.

_ This they do in several methods, soutien the name Unita-

rian, as 1 formerly observed, is designed to denote, that they,

among Christians, exclusively hold the existence of one God. The

very name itself, therefore, is intended to declare, that Trinita-

ruans hold the existence of more Gods than one. An imputation,

which, they well know, every Trinitarian rejects with abhorrence.

» Again, in arguing with Trinitarians, they customarily under-

take to prove, that the Scriptures ina great variety of passages,

assert that there is but one God; as if this were the very point, or

at least one point, in debate between them and Trinitarians.. Ac-

cordingly, when they have proved this point, which a-child can

easily do, they commonly triumph, and appear to consider the

dispute as ended, and their antagonists overthrown. In this way

‘they insinuate to their readers that Trinitarians hold the existence

of more Gods than one; and that all their arguments-are intend-

ee

San Stews =

en ake ale eta eae eae

A RI

eS

iss OBJECTIONS TO THE UNITARIAN (SER. XLL

ed to support this doctrine. Whereas every Unitarian perfectly

well knows, that the unity of God is as entirely, and as professed-

ly, holden by Trinitarians as himself; that none of their argu-

ments are directed against it; and that this point has never been,

and never can be, in debate between him and them. ‘That the

doctrine of the Trinity involves, or infers, the existence of moré

Gods than one, every Unitarian has a right to prove; and may

with perfect fairness prove, if he can. But to insinuate, that

Trinitarians believe the existence of more Gods than one, and to

treat them as if they thus believed, when it is perfectly well known

that every Trinitarian disclaims such belief with indignation ; is

conduct, which, in my view, admits of no justification.

2dly. The Unitarians customarily undertake to prove that Christ

is a munj and thence triumph also, as if they had refuted the doc-

trine of their opposers. Now it is well known to every Unitarian,

that the Trinitarians with one voice acknowledge Christ to be aman;

and that this point, therefore, is not in controversy meee mie

and them. . wep

It is wholly disingenuous, therefore, to insinuate that it is in

debate ; or to attempt to make it a part of the controversy, when

they know, that Trinitarians as wnifor mly hold it as themselves.

Of these facts, however, they usually take not the least notice,

but appear to consider both points as the principal topics in de-

bate. Such conduct in their antagonists ama Unitarians would

censure with severity. Vaal |

I shall conclude this discussion with two observations.

The first is, that the Unitarians are extensively disagreed con-

cerning the person of Christ. “The Arians consider him asa su-

per-angelic being: The Socinians partly as a man, in whom dwelt

all the fulness of the Godhead bodily, and partly as a man, differ-

ing from other men only by being wiser and better: The Sabel-

Hans, as God manifested in one manner. The Patripassians, as

the Father living, and suffering, in the man Jesus Christ. Some

of the Unitarians hold, that he created the ‘Universes; some,

that he made an atonement for sin; some that he ought to be

worshipped ; and some deny all these doctrines. This differ-

enee is derived from two sources: one is, that their reason, or

philosophy, dictates nothing concerning Christ, in which they

3ER. XLI.j MODE OF CONTROVERSY. 189

can harmonize. The other is, that the Scriptures in no very sa-

tisfactory manner support either of their opinions. But it ought

to be observed, that this very difference is of such a nature, as

strongly to indicate, that the Scriptures exhibit Christ as God.

The second observation is, that Unitarianism has an evident

tendency to infidelity.

This is strongly evident in the manner, in Pahick the Unita-

rians speak of the Scriptures; the insufficiency which they attri-

bute to them for settling religious doctrines; and the superior

sufficiency, which they attribute to Reason. {t is evident, also,

in the laxness of their ideas concerning what genuine religion

is; their want of veneration for the sabbath; their want of at-

tendance on the public worship of God; and their devotion to

the pleasures and amusements of life.

. Dr. Priestley acknowledges, that “‘ the Unitarian Societies do

not flourish; that their members have but a slight attachment to

them, and easily desert them.”?

Voltmre also says, “ that down to his own time, only a very small

number of those, called Unitarians, had held any religious meet-

mgs.” |

Dr. Priestley also says, that “ many Unitarians have become

more indifferent to religion in general, than they were before; and

toall the modes and doctrines of religion.” Concerning himself,

he says, ‘ that he was once a Calvinist, and that of the straitest

sect; thena high Arian; nextalow Arian; then a Socinian ; and

ina little time a Socinian of the lowest kind, in which Jesus Christ

is considered as a mere man, the son of Joseph and Mary, and na-

iurally as fallible and peccable as Moses, or any other Prophet.”

‘He also says, ‘' he does not know when his creed will be fixed.”?

This I consider as the true progress, nature, and tendency, of

Unitarianism. ‘The end of this progress in most men is easily

foreseen. Let him; therefore, who finds himself inclined to think

favourably of these opinions, consider well, before he embraces

them, what will probably be the final termination of his religious

‘system. |

ee eee eee

Dantes yeidy- abba Ir)

SERMON XLIL.

INCARNATION OF CHRIST.

Romans vill. 3.

God sending his own Son in the likeness of sinful flesh.

1 wave, in several preceding discourses, endeavoured to settle

the meaning of the phrase, God’s own Son, used in this passage

of the Scriptures. This was indispensably necessary, .at the

opening of all the observations, intended to be made concerning

the doctrines of the Christian system. As these doctrines.are

truths partly unfolding to us the character and conduct of this

wonderful person, and partly disclosing to us the consequences

of his interference in the behalf of mankind; as his character,

in a greater or less degree, affects every doctrine of what is ap-

propriately called the Christian Religion; and as those, who set

out with different views of his character, proceed farther and

farther asunder, so as to form in the end entirely different, sys-

tems of religious doctrine; it became indispensable, that this

great point should, as far as possible, be fixed at the beginning.

If the attempt to do this has been successful, in the degree which

I have hoped, it will contribute not a little to settle on a. firm

foundation most of the doctrines, which remain to be investigat-

ed. My own views concerning them, it will, at least, contribute

io explain.

In this passage we are informed, that God sent his Son um the

hkeness of sinful flesh. The meaning of this phrase, (the likeness

SER. XLILj INCARNATION OF CHRIST. 19%

_ flesh,) will be obvious from similar phrases in Philippians

ii. 7, 8, He was made, or, as it is in theoriginal, He ewisted, in

the likeness of men; and being found in fashion asa man. In

the first of these phrases, the original word, ovompars, is the same

_with that translated, likeness, in the text. In the second, it is

oxnwors; a term of a kindred signification, denoting form, or fash-

ion. In the passage in Philippians, the Tare He existed in

the likeness of men, and, He was found in fashion as a man, de-

note, that he wasa real man. In the text, the phrase, the like-

ness of sinful flesh, denotes, that he was sent in real flesh; here

figuratively called sinful, because it is in all other instances, ex-

cept that of Christ, the flesh, or body, of sinful beings.

The Doctrine, contained in this passage, is, therefore, the fol-

lowing :

Taat ‘Cunist, WHEN HE APPEARED IN THIS WorLD, WAS A

REAL MAN. |

This doctrine, like that of the Deity of Christ, has been exten-

vc disputed.

The Heretics, generally, who embraced the Gnostic philoso-

phy, denied Christ to have been aman. Some individuals, and

some classes, held, that he was clothed in a body of air; that he

eyed in appearance; and that Judas Iscariot suffered in

his stead.

©To'all these and the like doctrines, they were led by philoso-

phizing on this subject. It is a just observation of Lardner, that

“Heretics were, in the general, men of a curious and inquisitive

turn of mind, and greatly indulged this disposition, which led

them ‘to speculate on many points of doctrine, concerning which

thé Scriptures had afforded little or no light. When the Scrip-

tures were in some cases inconsistent with their notions, they

were for making them yield to their philosophical opinions. Thus

thé simplicity of truth was banished, and endless divisions arose.”

Tertullian, also, says, that “ heresies are derived from philoso-

phy ; and that secular wisdom is a rash (or fool-hardy) interpre-

ter of the Divine nature, and disposition.” © - These observations

are with equal force and justice, applicable to heresies of mo-

dern days, and those of the ancients; and few of either will be

fornd to have arisen from anv other source, beside a philoso-

“ie

192 INCARNATION OF CHRIST. : {SER. XLIil.

phy, too proud, or too knowing, to submit implicitly to the testi-

mony of God. ‘

There are two modes of conduct, seit respect to Religion, 3 in

whick the mind may be justly said to act rationally. One is, to

determine, antecedently to our knowledge of a revelation, as well as

we can, what is religious truth, by our Reason; the other, to find

out, and embrace, when we have become acquainted with Revelation,

what it declares to be religious truth. n the former of these situa-

‘tions, Reason is our only guide. In the latter, its only business

is to discover whether the professed Revelation is a real.one;

and, after this point is settled affirmatively, to discover, and re-

ceive, whatever it declares. God has now become our guide;

and, as He can neither deceive, nor be deceived, our duty is to

receive his testimony implicitly. Had this plain and equitable

rule been uniformly followed, Christianity would never have been

thus distorted ; nor the Church rent asunder by such lamentable

divisions. )

The reason why the Docetae, one class of the ancient Unita-

rians, denied Christ to be a man, was the general principle of the

Gnostics ; that moral evil has its seat in Matter. Hence they

held, that the human soul, which they believed to have been ori-

ginally pure, derived its contamination solely from its union with

the body. It was no unnatural consequence, for those, who em-

braced this doctrine, to adopt the impossibility of an union be-

tween God and the human body; since such an union was, of —

course, supposed to be capable of contaminating even the Di-

vine purity.

Their philosophy, therefore, seems necessarily to oa led

them into the conclusion, that Christ, whom they believed to be

God, was never united to a human body. Inthe same manner has ~

the philosophy of other sects led them, also, to embrace doc- |

trines, directly opposed to the express declarations of the Scrip-

tures. tka

That Christ was a man in the absolute sense, is easily iter evi- |

dent by many kinds of proof, and by almost nha |

of Scripture. | : shi |

Ist. He is called a man, and the son of man, ina very great

multitude of instances, | 14 |

SER. XLIi.} INCARNATION OF CHRIST. 193

The number of instances, in which he has this latter appella-

‘tion isno less than Seventy-one. In sixty-seven of these instances

‘it is given to him by himself; once by Daniel ; once by St. Ste-

phen; and twice by St. John in the Revelation. In giving this

appellation to himself, it will, I suppose, be acknowledged, that

He disclosed his real character, and was, what he calls ise

the Son of man. : | ‘ :

_ When he is styled a man, also, he is described with just such

characteristics, those excepted, which involve error, or sin, as be-

long to other men.

He is exhibited as meek, lowly, and | dutiful to his parents ;

hungry, thirsty, and weary; as sustained, and refreshed, by fo,

drink, and sleep ; as the subject of natural affection ; as weeping

with tenderness and sorrow ; as the subject of temptations, infir-

‘mities, and afflictions ; and, generally, as having all the innocent

characteristics, which belong to our nature.

2dly. The history of his birth, life, and death, is unanswerable

proof, that Christ was.aman. Christ was born, lived, and died,

essentially in the same manner, as other men. He encreased in

wisdom, as well as in stature; wrought with his hands; ate;

drank; slept; suffered on the cross; gave up the Ghost; and

was buried; in the same manner as other men.

3dly. This point is argued, at large, and proved, by St. Paul in

the second chapter of the epistle to the Hebrews.

In the passage, containing this argument, are the following de-

clarations. For as much, then, as the children are partakers of

flesh and blood, he also himself took part of the same: and, Where;

fore inall things it behoved him to be made like unto his brethren.

The proofs, which I have alleged, will, it is presumed, be con-

‘sidered as abundantly sufficient. That Christ had a human body

‘cannot be questioned. It is equally unquestionable, that to in-

‘ereasé in wisdom, to be tempted, to be sorrowful, to be dutiful to

_ human parents, together with many other things of a similar na-

ture, are attributable neither to God, nor to the human body, but

‘are appropriate characteristics of the human soul. Christ, there-

fore, had a human soul, as well as a human body; and was in the

‘absolute sense a man.

But he was nota manonly. _

Vou. TI. 25

ad

194 INCARNATION OF CHRISTY. (SER. XLIL

This, also, is evident from, numerous scriptural declarations.

St. Paul says, Philippians. 5, He, who was in the form of God,

and thought itno robbery to be equal with God, Nevertheless made

himself of no reputation ; (sxsvwce, emptied himself, or divested him-

self, of this form of God; the glory and greatness which he be-

fore possessed ;) and, taking upon himself the form of a servant,

was born, (or existed,) in the likeness of men. It is not my inten-

tion, in quoting this passage, to insist on the Deity of Christ, so

anequivocally declared in it; but only to observe, that He, who

was thus a man, was, antecedently to his appearance in this hu-

man character, a person, entirely distinct from what he was as a

man. "i

Antecedently to his being born in the likeness of men, he ewist- -

ed; and existed in the form of God ; and thought it no robbery to

be equal with God, Nevertheless, ‘sourov exevucs, he empiied himself.

He existed, therefore, previously to his appearance as a man;

and emptied himself, voluntarily, when he, (voluntarily, also,)

took upon himself the form of a servant, and was born in the lke-

ness of men. In other words, the person, here spoken of as being

in the form of God, became incarnate. This person, I have at-

tempted to show, was divine; and no other than the Word, or Son,

of God. bah

The great objection to the doctrine of the incarnation of

Christ, is an objection of Philosophy only; and in my view a very

unphilosophical objection. ‘« It 1s a doctrine,”’ say the ates

‘¢ wholly mysterious and inexplicable.” ini

After what was urged in the preceding discourse, on the sil

ject of mysteries, very little can be thought necessary to be added

here. Let it, however, be observed, that the truth of the objection

is cheerfully acknowledged by me; and, so far as I know, by all

who hold this doctrine. At the same time, it is an objection

without force; and is idly urged, to say the least, by Unitarians.

When the 4rians will explain how their Super-angelic being be-

came the infant, and ultimately the man, Jesus Christ ; and did,

and suffered, and accomplished, the things asserted of Christ ;

when the Socinians will explain how he, who was created by the

Holy Ghost, was born of Joseph and Mary ; how organized Matter

thinks; how he, who began to exist at his birth, existed antece-

SER XLIi.} INCARNATION OF CHRIST. igs

dently in the form of God ; emptied himself; and was then born

in the likeness of men; and when both, or either, of them will ex-

plain how the things, said in the Scriptures concerning Christ,

are true, and at the same time consistent with their respective

schemes; or how God could say them, if they were not true: I

think I may venture upon an attempt to explain the mystery of

the Incarnation. Until we know the nature of the Divine Ex-

istence, and the nature of the human soul; we shall never beable .

to determine how far God may unite himself with such a soul,

or whether such an union is impossible.

On this and every other question, concerning the nature of the

Divine Existence, and of the existence of finite minds, we cannot

even begin to form ideas; but must be indebted for whatever

‘facts we either know, or believe, to the testimony of God.

For aught, that we are able to determine, a finite mind may be

so far united to the Infinite Mind, as that all the views, affections,

purposes, ends, and agency, of both, which are not discordant

in their very nature, may exactly coincide ; and, independently

of their character as finite, or infinite, constitute but a single

character, anda single agency. But, as I have before said, for:

all our just conceptions on this subject, we are, and must be, in-

debted to the testimony of God only; and beyond this testi-

mony, as well as without it, we literally know nothing.

This testimony, as it relates to the doctrine under considera-

tion, is in my view complete. That Christ is truly and essen-

tially Gop has, if I mistake not, been sufficiently evinced; and

also that he appeared in this world a Man in the absolute and

perfect sense. This account of his character will be advan-

tageously elucidated by a summary comparison of the represetts

hii made of him in both these characters.

As God it is said, | As Man it is said, |

» That he is God, the true God, || That he was an Infant, a

the mighty God, the great God, | Child, a Man, a Carpenter, the

Jehovah, I am, ait Emmanuel, son of Joseph and Mary, and

&e. That his goings forth were || the brother, or cousin german,

from of old, from everlasting ;|}of James and Joses. That

that he was in the’ beginning ;|}he was born in the reign of

set up'from everlasting, or ever || Herod the Great, and of the

196

the earth was, &c. That he was

in the beginning with God; re-

jJoicing alway before him; pre-

sent, when he prepared the hea-

vens, and laid the foundations

of the earth ; and possessed. of

glory with him before ever the |j

world was. - pO

With reference to his great-

ness as God, united to man, it is

said, that Gabriel predicted his

birth, an Angel declared to the ||

Shepherds of Bethlehem, that he |

was born, and a chow of the

Heavenly Host sung together

his natal hymn.

That he is the same yester-

day, to-day, and for ever.

That all things are his; that

he upholds them by the word of

his power, and that they were

made for him, and by him.

That he is Lord of All things, |

of Angels, Principalities, and

Powers ; and will subdue, and

is able to subdue, all things unto

himself, and put all opposition |

under his feet; and that his

throne and dominion are for

ever and ever.

That he was originally rich

in the possession of all things;

and the continual delight of his

Father in the heavens; where

the Angels ‘unceasingly wor-

shipped him.

That at the close of this world,

he will come in the clouds of

heaven with power and great

glory, and with all his holy An-

gels; will summon the dead

from their graves ;- will gather

all nations before the throne of

his glory; will judge both An-

gels and men according to their

INCARNATION OF CHRIST.

(SER. XE.

Roman Emperor dugustus Ca-

Sr. alew

That he was born in Judeay

in Bethlehem, the city of Da-

vid; in the stable of an Inn;

and was cradled in a manger. ~

That he was refused a place

in the Inn, forgotten in the Sta-

ble, and unfurnished even with

the ordinary comforts, provid-

ed for the children of peasants.

That he grew while a Child,

really and perceptibly, in wis-

dom and stature, and in favour

with God and man; and there-

fore changed, day by day; and

that through his life. ‘

That he had not where to lay

his head, and was sustained,

without any property’ of. his

‘own, by the bounty of his. dis-

ciples; and at times, of others.

That he was subject to the

Jewish aid Roman Govern-

‘ment, paid tribute, and per-

formed all the usual duties of a

child to his parents, and of a

subject to his ruler; and was

exposed to the direct assaults

and temptations of the Devil. —

That for our sakes he be-

came poor, afflicted, despised,

and rejected of men; a man of

sorrows and acquainted with

grief; lightly esteemed, hated,

and persecuted. sah

‘That he was betrayed by

Judas’; seized by the Roman

soldiers; brought before. the

Sanhedrim ; judged; condemn-

ed to death ; again brought be-:

fore Pilate, judged, and con-

demned ; buffeted; crowned

with thorns; mocked ;. spit

upon; scourged; nailed to. —

SER. XLU.j

works ; will punish the wicked |

with an everlasting destruction

from the glory of his power;

will conduct the righteous into

heaven; and will cause them

to live, and reign, with him for

ever and ever.

Finally, in his divine charac-

ter it is said, that he was in the

INCARNATION OF CHRIS¥.

197

the cross; and carried to the

tomb. | |

But that having emptied him-

self, and taken upon him the

form of a servant, he was born

in the likeness of men; and be-

ing found in fashion as a man,

he became obedient unto death,

even the death of the cross. —

form of God, and thought it no

robbery to be equal with God.

_ At the close of this wonderful career he was raised from the

dead. He himself informs us, that he laid down his own life vo-

luntarily, and that no one was able to take it out of his hands. He

also informs us, that he himself took it up again. Accordingly, he

rose from the grave on the third day; and, after conversing fami-

liarly with his disciples, concerning the things pertaining to the

_ kingdom of God, forty days, he ascended to Heaven in a cloud of

glory, attended by the Heavenly host ; entered the world of glory in

triumph ; and sat down on the right hand of the Majesty on high: or,

as itis elsewhere expressed, This man, after he had offered one sacri-

fice for sins, sat down for ever on the right hand of God. At his name,

henceforth, every knee is required to bow, of things in Heaven, and

things in earth, and things under the earth; and every tongue to

confess, that he is the Lord, or Sovereign of all things, to the |

glory of God the Father. The throne of infinite dominion ts ac-

cordingly, and appropriately, styled the throne of God and the

_ Lamb. Before this throne, the four living ones cry, Holy, holy,

holy, Lord God Almighty, who wast, and who art, and who art to

come. The four-and-twenty Elders, cast their crowns, at his feet

and say, Thou art worthy, O Lord! to receive glory, and honour,

and power, for thou hast created all things, and for thy pleasure.

they are, and were created. And the multitude of Angels round

about the throne, and the living ones, and the Elders, say with a

loud voice, Worthy is the Lamb that was slain to receive power, and

riches, and wisdom, and strength, and honour, and glory, and

blessing ; and every creature which is in Heaven, on the earth, under

‘the earth, and in the sea, is heard, saying, Blessing, and honour,

‘and glory, and power, be unto'him that sitteth on the throne, and

198 INCARNATION OF CHRIST. (SER. XL.

unto the Lamb, for ever and ever. To this divine ascription, the

four Living Ones subjoin their solemn Amen. D.

On this comparative view of the wonderful subject, unde con-

sideration, I make the following remarks.

ist. It is evident to the least consideration, that the things, whick

_ are here said of Christ, are exceedingly unlike each other. So unlike

are they, that, if we suppose two beings to be the subjects of ho-

liness; their characters cannot be more different from each other,

than the things, are, which are here declared concerning Christ.

Let any man attempt to describe two, the most distant, cha-

racters of two, the most distant, holy beings ; and he will find him-

self. unable to place them farther asunder, than these two charac-

ters of Christ are placed. Therefore, .

Qdly. These two characters cannot be given to any sei pos-

sessed of a simple nature.

That they are all truly said, will not be here called in question.

If we suppose the person, of whom they are said, to be only God ;

we shall be obliged either to say, with the Sabellians, that Christ

was no other than God manifesting himself in one particular form ;

or, with the Patripassians, that the Father lived here, suffered,

and died, as aman; or, with the Docetae, that Christ was God

only; that his appearance as a man was an illusion; that he had

a visionary body; and suffered only in appearance and pretence ;

while Judas Iscariot, or some other — was crucified in his

stead. » |

It is plainly sepeible’ sing the same simple being should Ja

set up from everlasting, be the Alpha and Omega, the beginning

and the ending; and yet be born in Judea, in the reign of Herod

the Great: Be the same yesterday, to-day, and for ever; and yet

inerease in wisdom, and in favour with God and man: Create all

things visible and invisible ; and yet be made of a woman: be the

-Lawgiver to the Universe; and yet be made wnder the Law : Up+

hold all things by the word of his power ; and yet bea petitioner

for the daily supplies of his wants, and the protection of his per-

son: Possess all things, and yet have not where to lay his head:

Know all things, and yet not know as, if we adopt the common

interpretation, we must suppose he did not know, the time of the’

destruction of Jerusalem: Be the final Judge and Rewarder of the

SER. XLII. INCARNATION OF CHRIST. 199

quick and the dead, and yet be tried, condemned, and executed

by men: and be in the form of God, and justly think tt no robbery to

be equal with God, and yet be a servant, a man, and a frail and dy-

ing man. 1) Care

But all these things, and innumerable others, ‘substantially of

the same nature, in both respects, are declared concerning Christ.

All, also, are declared by God himself. They are, therefore,

true; and true, in the natural, obvious sense. Of course, they

are worthy of all acceptation. :

‘It follows, then; that Christ is, notwithstanding the sneers of

Unitarians, God and Man. In the language of the Scriptures,

The Word became flesh, and dwelt among us. Yet, humble as

were the station and circumstances in which he appeared, we are

able still to behold his glory, the glory as of the only begotten of

the FaTHer.

» 3dly.. There are three important facts, riisoneleed “concerning

Christ, in which he differs wholly from all created beings, and which

merit the attentive consideration of every serious man.

1. He always taught in his own name ; even when altering, and

annulling, the acknowledged Word of God.

_. Christ came, to change the Mosaic system into the Christian ;

and accordingly substituted the latter for the former. In every

part of this employment He taught in his own name. The pre-

ceding Prophets had uniformly introduced their Instructions with

Thus saith the Lord; Thus saith Jehovah. Christ immediately

after addressing his consolations to his disciples by way of pre-

face, introduces his Sermon on the Mount in the following man-

ner. Think not that am come to destroy the Law or the Prophets :

that is, the system of Religion in the Old Testament: I am noi

come to destroy, but to fulfil. For verily I say unto you, &c. This

phraseology he repeats every where throughout this Sermon, and

throughout the Gospel. Not once does he say, Thus saith the

Lord, during his Ministry; nor teach with any authority except

his own. Now it is evident, that the authority, which he actual-

ly assumed, was equal in his view, and in the view of the Scrip-

tures, to that, which sanctioned the declarations of the Old Tes-

tament; because he changes, and annuls, both the doctrines and

the precepts of the Old Testament. at his pleasure.

300 INCARNATION OF CHRIST. [SER. XLIL.

“In the same manner’ when he appeared unto St.Paul in the

way to Damascus, after informing Paul, that he was Jesus, whom

he persecuted, he commissioned him to preach the’ Gospel to the

Gentiles, and sent him as his Apostle to’ Agi ey xin own autho-

rity, without appealing to any other. a

As, therefore, the authority, assumed in these cases, 1s equiva-

lent to that, by which the Old Testament was i rp eee fore i

rightfully assumed it, was God. ‘

The same authority, also, Christ assumed, and exhibited, ge-

nerally, when he wrought overage 3 and he never spit ve mention

of any other. 8

2. The Apostles uniformly spindle to the eer of Christ in

their preaching and miracles.

In the name of Jesus Christ, says St. Peter to the mi peat abn,

rise up, and walk. ) +P

By what power, said the Sanhedrim to Peter and his companions,

or by what name, have you done this? that is, healed the impotent

man? Beit known unto you all, answered the Apostle, and to a

the people of Israel, that by the name of Jesus Christ of Nazaret '

whom ye crucified, whom God raised from the dead, even by him

doth this man stand here before you whole. /Eneas, said Peter,

Jesus Christ maketh thee whole. All authority, says our Saviour,

as delivered to me in Heaven and in Earth. As my Father hath

sent me, so send T you.

Under this commission the Apostles preached, and acted; and

in multiplied instances have declared to us, that it was the autho-

rity of God.

• A single declaration of this sort will suffice for them all. Mark

xvi. 20, And they went forth, and preached every where, the Lord

working with them, and confirming the gg with signs following. ,

Amen.

3. In the Revelation of St. John, it ts to be observed, Christ re-

ceives the praises of the Heavenly host, both singly and in Phy ve,

tion with the Father, but never unites in them.

Neither Christ, nor.the Holy Spirit, is ever called upon ‘to per

form the great duty of all creatures to praise God, or to pray to

Him. Both these duties Christ performed as a man, when here

on earth: but he js never exhibited as performing the duty of

SER. XLII. INCARNATION OF CHRIST. 901

praise in Heaven. All other virtuous beings are exhibited as

making this their constant worship, and a prime part of their

duty. But amid all their ascriptions of praise to God, Christ is

no where exhibited as uniting with them in this duty ; in itself so

delightful to a virtuous mind, and so_ naturally and obviously ob-

ligatory on every rational being. The whole multitude of saints

and angels, with the four living ones at their head, join, without

exception, in the Heavenly song; Blessing, and honour, and glo-

ry, and power, be unto Him that sitteth on the throne. But the

only part, ever attributed to Christ, is to be united, in receiving

the ascription, together with Him that sitteth on the throne: for

the ascription is made to Him that sitteth on the throne, and to the

Lamb, for ever and ever*. :

Ihave now finished the observations, which I aetcndad to make

concerning this interesting subject ; and exhibited what appears

to me to be the true meaning of the remarkable phraseology in

the text. God sending his own Son in the likeness of sinful flesh,

and of other similar passages found in the Scriptures: such as,

The word was made flesh; The seed of David according to the

flesh; Of whom, as concerning the flesh, Christ came; Christ is

come inthe flesh, &c.

I shall now conclude the discourse with the following |

REMARKS.

Ist. This doctrine teaches us, in the strongest manner, the conde-

scension of Christ. is

In this light it is considered by St. Paul in that memorable

passage, Phil. ii. 5, &c. Let this mind be in you, which was also in

Christ Jesus ; Who, being in the form of God, thought it not robbe-

ry to be equal with God; But made himself of no reputation, and

took upon him the form of a Servant, and was made in the likeness

of mene. |

No subject presents to us so wonderful an example of conde-

scension, as the incarnation of Christ: Nor could any fact fill

our minds with the same astonishment, were it not, that we have

~

cus peetuen! * Rev. v. 13.

Vou. I. 26

309 INCARNATION OF CHRIST. [SER. XLIf.

been accustomed to hear it repeated from the cradle, and, like

the state of the weather, rendered an object of perpetual familiar-

ity; a thing, almost of course, in the ordinary current of our

thoughts; by unceasing inculcation. ‘

From these causes, we pass it without serious attention, and.

even when we dwell upon it, scarcely realize its nature. The

impressions, which it makes on the mind, resemble those, made

on the eye of such, as have been long accustomed to them, by @

delightful landscape, a stupendous cataract, or a mountain, which

loses its summit in the clouds. At the view of these, a stranger

is fixed in exquisite delight; and has all his thoughts engrossed,

and his emotions absorbed, by the wonderful scene. No lan-

guage will in his view serve to describe, and no picture to image,

on the one hand the beauty, or on the other the sublimity, of these

illustrious objects. ‘To do them justice’ in his representations,

and to spread fairly before others the views, formed of them by

his own mind, he will labour in thought, select and refuse, alter-

nately, the language which offers itself, and will at last sit down,

discouraged, without a hope of being able to render his concep-

tions visible to other eyes, or to do any thing like justice to what

was so magnificent in the view of his own. Those, in the mean

time, who have long lived in the neighbourhood of the same ob-

jects, will, in many, though not indeed in all instances, survey

them without emotion, and even without attention ; apparently”

as insensible to the beauty and grandeur, as the horses which

they ride, or the oxen which they drive. 12a

Such seem, but too commonly, to be the views, Phrenie by

most men concerning the incarnation of Christ; and such the in-

sensibility, with which it is but too generally ie ganideals Even

Christians, like their predecessors, mentioned in the Gospel, are, _

in innumerable instances, fools in this sanity and slow - heart

to believe, or even to realize. | ehh fii seveighttyy

But let us, for a momentat least, lay bis ee ‘ives views,

these eyes which are dull of seeing, these hearts too gross to un-

derstand. Let us shake off the torpor which benumbs our frame,

and rouse ourselves to perception and feeling. Let us regard

this wonderful subject with common justice, ,and common can-

dour. | stig | vn tomdaoy

SER. XLII] ~ INCARNATION OF CHRIST. 203

The glorious Person; who in the Scriptures is. designated by

the appellation, ‘o Acyog sz @ss, or the Word of God, In the begin-

nmng created the heavens and the earth; and said, Let there be

hight, and there was light; Let there be a firmament, and there was

a firmament. ‘His hand also lighted up the flame of the sun, and

kindled the stars. He upholds the Universe by the word of lus

power; and preserves order and regularity throughout all the

parts of this amazing system. |

_ Inthe Heavens he shines with inexpressible splendour. On

the earth he lives, and works, provides and sustains, and satis-

fies the wants of every living thing. Throughout immensity, He

quickens into life, action, and enjoyment, the innumerable multi-

tudes of Intelligent beings. - The universe, which he made, he

also governs. The worlds, of which it is composed, he rolls

through the infinite expanse with an Almighty and unwearied

hand; and preserves them in their respective places, and mo-

tions, with unerring harmony. From the vast store-house of his

bounty he feeds, and clothes, the endless millions, whom his hand

has made; and from the riches of his own unchangeable Mind

informs the innumerable host of Intelligent creatures with ever-

improving virtue, dignity, and glory. To all these he allots the

respective parts, which they are qualified to act in the boundless

system of good, which his wisdom contrived, and his power has

begun to. execute; furnishes them with the means of being use-

ful in his eternal kingdom ; and thus prepares them to be amiable

and excellent in his sight, and instruments of perpetually increas-

ing*good to each other.

_At the head of this great kingdom he sits upon a throne high

and lifted up, far exalted above all heavens; surveys with an,in-

tuitive view, and with divine complacency, the amazing work

which his voice has called into being; and beholds it increasing

without intermission in happiness, wisdom, and virtue, and ad-

vancing, with a regular PRDETeRED towards consummate glory and

perfection. _

_ Although he ts not worshipped, as though he nate any thing,

seeing he giveth unto all life, and breath, and all things ; Yet be-

fore him Angels bow and veil their faces. The four Living ones

rest not day nor nght, crying, Holy, holy, holy, Lord God Almigh.

204 INCARNATION OF CHRIST. [SER. Xbii-

sy, who wast, and who art; and who-art to come. And: the whole

multitude of the heavenly host, the number, of whom is ten thou-

sand times ten thousand, and thousands of thousands, unite in. the

everlasting song, Blessing, and honour, and glory; and power, be

unio Lim that sitteth svat ithe i ote and unto the erent for ever

and. ever. . ii al noi! point batt

From neta pareve ndight of : elie ana sblepjo paid , this

Divine Person, passing all the hounds between’ Gop and Man,

between the Infinite Mind and lifeless: matter, united: himself to

man who is but @ worm } assumed to himself :a‘human soul, and’a

human body’; and ‘ina manner, incomprehensible by us, and not

improbably by all other creatures, became thenceforth God-Man,

lasapareliy united in one most wonderfuland mysterious Person:

Of this singular act the end was-not less glorious, than the’ act

itself was amazing. It was to savea race of rebellious: creatures;

whom he needed not, from-misery and:ruin ;: of creatures, whom

with a word he could have returned to their original nothing, and

whose places with another word: he could have filled with equal

or greater numbers, at his pleasure:;)all obedient, faithful, and

happy. . I shall not, however, dwellon this subject-at: the pres

sent time. Occasions still more appropriate. will hereafter: bring

it up to. view. The single point, on which I would now ‘insist, is

the infinite condescension of Christ... This glorious person hum=

bles himself, to behold the things, which are done under the sun.

How much more when he came from his high and holy place to

dwell beneath that sun, and take up his residence:on his foot-stool !

All. this, however, he was pleased to.do.: He emptied himself,

took upon eanenee the — of a& nt and was bornin the likeness

of men. . lon af md Mt en Miesitsd if