The same topic he more briefly, but with equal clearness, presses upon his Corinthian disciples, when exhorting them to the exercise of benevolence and liberality towards their poor fellow-Christians. He calls on them to show the sincerity of their love; "for," says he, "ye know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that ye through his poverty may become rich."* How unintelligible is this language, except on the supposition of our Lord's having pre-existed in a state of divine majesty, and by his voluntary humiliation for the salvation of man, acquired the most decided right to unbounded gratitude, and perpetual imitation and obedience.

"What things," says St. Paul, "were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dross that I may win Christ, and be found in him; not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."†

Can any words express more strongly the apostle's estimation of the supreme importance of the Redeemer's interposition, his total dependence for salvation upon faith in Christ, and his anxiety that every other human being should look for salvation only to the same source? And how triumphantly does he exult in the certain salvation of those, who being sanctified and purified by such faith, receive all the benefits, which result from the redemption Christ has wrought! "What," he asks, "shall we say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, shall He not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."‡ The apostle's mind, thus filled and exalted, by contemplating the blessings of redemption and the character of our Redeemer,

* 2 Cor. viii. 8, 9.

† Phil. iii. 7, 8, 9.

Rom. viii. 31-39.

breaks forth into a strain of gratitude the most fervent, and confidence the most joyful and triumphant, that ever glowed within the breast of man. "Who," he asks," shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors, through him who loved us; for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

The same feelings we perceive in the other apostles. St. James speaks of faith in our Lord Jesus Christ, as "faith in the Lord of glory." He exhorts Christians "to be patient, and stablish their hearts, for the coming of the Lord draweth nigh."*

St. Peter speaks of "the faith of Christians unto salvation, as more precious than gold that perisheth, tried (through manifold temptations) as with fire; that it might be found unto praise, and honour, and glory, at the appearing of Jesus Christ; whom," says he, "having not seen, ye love; in whom, though ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory; receiving the end of your faith, even the salvation of your souls." He declares, "it was the spirit of Christ, which was in the prophets, which testified beforehand the sufferings of Christ, and the glory which should follow.". He speaks of the Gospel as preached unto Christians, "with the Holy Ghost sent down from heaven: which things the angels desire to look into." He speaks of "Christ, who is gone into heaven, and is on the right hand of God; angels, and principalities, and powers being made subject unto him."‡

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The same apostle thus exhorts Christians, who undergo the fiery trial of persecution, Rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory is revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but

James, ii. 1; v. 7, 8. E+1 Peter, i. 7-12.

+ 1 Peter, iii. 22.

on your part he is glorified."* And he prays, "that grace and peace should be multiplied upon those who had obtained the like precious faith with the apostles, through the righteousness of God and our Saviour Jesus Christ.", The method by which this blessing was to be obtained is, the "knowledge of God and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory and virtue, whereby are given unto us exceeding great and precious promises that by these, ye might be partakers of the divine nature, having escaped the corruption that is in the world by lust."†

in

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When the same apostle exhorts them to cultivate every conceivable grace and virtue that can exalt the human soul, the motives to animate their exertions are: "that they may not be barren nor unfruitful in the knowledge of the Lord Jesus Christ:" that they may make their calling and election sure; for so," says he, an entrance shall be administered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ." And he concludes this most ardently affectionate apostolic exhortation, with imploring them to "grow grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen." The beloved apostle, St. John, is as explicit in his Epistle as in his Gospel, in ascribing to Christ a dignity belonging only to God; bearing record, "that God hath given us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son, hath not life."‡ With him, the conviction of the love of God in Christ, is the grand motive why we should love one another; and the efficacy of his righteousness the source of ours; for "hence we know, that whosoever doeth righteousness is born of him ;" and the hope of his appearance supplies the motive "for purifying ourselves, even as he is pure."

Thus it appears, that with all the apostles, "Christ is, as it were all in all."§ They long to quit the world, and be with

+2 Peter, i. 1-11; iii. 18.

* 2 Peter, iv. 14. 1 John, v. 11; iii. 1-6. Vide, on this topic, Colossians, ii. iii; thus in iii. 2, the supremacy of Christ is asserted by declaring, that all distinctions of nations and religion must be renounced in obedience to him; "that Christ may be all, and in all." These two chapters

Christ. Faith in him is their glory, his example their guide, his word their law, his favour their highest hope, his coming their perpetual theme, his sentence the determination of their eternal destiny. Through him, they look for acceptance of their prayers, justification before God, aid in trials, consolation in sorrow, support in death, acquittal in judgment, and bliss in heaven and to him their obedience is total and unreserved" casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."* Can any thing higher than this be claimed by God, as due unto himself? "And you," (says the apostle to the Colossians,) "whatsoever ye do, do it heartily, as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of your inheritance, for ye serve the Lord Christ."† And again,

Beware, lest any man spoil you, through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ; for in him dwelleth all the fulness of the Godhead bodily, and ye are complete in him, which is the head of all principality and power."‡

On a review of all these clear testimonies of scripture, let me ask, is it conceivable, that the apostles could have thus associated Christ with God, as united with him in being the object of such gratitude, such faith, such hope, such triumph; as being the agent united with God in this great work of redemption; and yet have believed, that this Christ was a mere man, "who had no existence before his human birth," "no influence after his death;" whose sufferings in the cause of truth, and whose labours in diffusing it, have been equalled by so many other men, even by some of the apostles themselves? No, certainly; nothing could have excited or justified such feelings, if Christ had not been of divine dignity; his sufferings unparalleled in their condescension and their efficacy; and, in a word, if he had not been the SON

explain fully, what is meant by asserting, that all the religious affections, and all the moral motives which can sway the human heart, are made to centre in Christ: and I beg the serious Christian to peruse them with attention to this topic. The three first chapters of the epistle to the Philippians will equally confirm the same important truth, and should be carefully read to illustrate and impress it.

* 2 Cor. x. 4, 5.

† Col. iii. 23, 24.

Col. ii. 8, 9, 10,

OF GOD, who was united with the Eternal Father as Creator and Lord of the universe, the sole Author and Giver of everlasting life. On this supposition, all the apostle's feelings are natural, just, and rational: on any other, they are visionary and extravagant; nay, even impious and idolatrous.

On a subject so awful and mysterious as the nature and dignity of the Son of God, the effects of his intercession, and the necessity and value of the redemption he hath wrought, we must never attempt, from the mere deductions of our own reason, to modify the facts, limit the declarations, or reject the light of scripture. But if any facts or doctrines appear to be clearly established by the divine word, and that reason discovers, in the facts and doctrines thus revealed, a connexion and harmony, which every other system wants, it cannot be presumptuous to point out that harmony and connexion.

On the Socinian scheme then it appears, that the last and most perfect part of divine revelation which in every other view refines and exalts our ideas of the divinity; teaches us to worship him in spirit and in truth; trains men to the most pure and perfect virtue, and at once inculcates and exemplifies the most heartfelt and ennobling piety; would, notwithstanding, discover an opposite tendency in this leading point, the object of our religious affections; would, as to these, altogether lower and debase the religious principle, and in total repugnance to every former revelation, teach men to look up, as to the bestower of every important blessing, even redemption from eternal misery, not to the great and Supreme Eternal Father alone, but also to another being who is not God, (as is affirmed,) yet concerning whom we are taught, "that he is the only-begotten Son of God;" "by whom alone we can know God," or come to God," the mediator and intercessor with God for man; by whom we obtain remission of our sins; "that He is the way and the truth, the life" and light "of the world;" who is entitled to our most fervent gratitude, our perfect confidence, our unreserved submission; by faith in whom we are turned from darkness unto light, and from the power of Satan unto God;" who is to appear with the holy angels, on the throne of divine glory, at the last great day of final judgment, to call from the grave the whole human race, to try the secrets of all hearts, and by his sentence fix the eternal doom of every human being.

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