high"-being superior to angels; for "when he bringeth the first begotten into the world, he saith, let all the angels of God worship Him."* Correspondent to the supreme dignity of the lawgiver, is the supreme importance of the law. For thus St. Paul reasons: "If the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him ?"† or as he still more emphatically expresses it in another passage, "He that despised Moses' law, died without mercy under two or three witnesses: of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace ?"+ And the efficacy of redemption is by the same great apostle ascribed, to the eternal existence and intercession of the Redeemer: "Christ (says he) is able to save them to the uttermost who come unto God by him, seeing he ever liveth to make intercession for them."|| And again, "now once in the end of the world, hath he (even Christ) appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after that the judgment, so Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time without sin unto salvation."§ Nor let it be thought, that the zeal of St. Paul led him to state the importance of the religion he taught, or the dignity of the master whom he served, more strongly than the other apostles. We shall find in all the same efficacy ascribed to the interposition, the same dignity to the person of Christ. Thus St. Peter, when examined as to the good deed done to the impotent man, declares to the assembled nation of Israel: "be it known unto you all, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before "This is the stone you whole." * Heb. i. 1, 2, 3, 6. † Heb. ii. 2. Heb. x. 28. § Heb. ix. 27, 28. which was set at nought by you builders, which is become the head of the corner, (neither is there salvation in any other,) for there is no other name under heaven given among men whereby we must be saved."* And St. John, "we have seen and do testify, that the Father hath sent the Son to be the Saviour of the world whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God." And St. Jude, warning Christians against those mockers of truth in Christ, who should come in the last time, who should walk after their own lust, exhorts all true believers, "ye beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ, unto eternal life." From all these testimonies I argue, that it is impossible to believe, that all this authority, superior to all prophets and lawgivers and angels, this efficacy of redemption, this universal and exclusive power over the salvation of man, should be ascribed to one, who was himself a mere man, who had no existence himself before his human birth, and no agency or influence on his followers, subsequent to his ascension. No, it is only reconcileable with the idea of his being not ONLY MAN BUT GOD— God manifest in the flesh, who having formed man after his own image, when that image was defaced by sin, came to restore it; who having created man for happiness and immortality, when that immortality and happiness were forfeited by disobedience, came to rescue the work of his own hands from hopeless misery and eternal death. This only can render such power and glory and dominion, as the Scriptures ascribe to Christ, consistent with the dictates of reason and the feelings of piety. This only can explain the authority that the Son of Man assumed, when as in one place he declares "that not one jot or one tittle of law (given by God,) should pass away until all be fulfilled:"|| so in another place he equally declares, concerning his own words, "heaven and earth shall pass away, but my words • Griesbach suspects the genuineness of the clause enclosed in the parenthesis, but this is of no moment, since the same doctrine is so clearly affirmed in the next clause. † 1 John, iv. 14. VOL. III. ‡ Jude, 20, 21. || Matt. v. 18. H not of man, but of God. Assuredly this is to assume the authority I shall close this part of the subject, by leading you to observe the great degree of gratitude and exultation, of confidence and obedience, which the Scriptures declare are due to the Redeemer; affections of which it is impossible to conceive any being should be the legitimate object, in such a degree and to such an extent, except God himself.† Here it is important to remark, that our Lord speaks of his own power and dignity, his own mercy and love to mankind, in such a manner as is naturally calculated to call forth all those feelings, and to direct them towards himself, as being in union with God the Father, and therefore the natural object of the same faith, gratitude and obedience. "Ye believe in God, believe also in me."‡ "Call no man your father upon earth, for one is your Father which is in heaven; neither be ye called masters, for one is your Master, even Christ."§"All things are delivered unto me of my Father, and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him." This double assertion, that the Son does fully comprehend the nature of the great First Cause, and that the nature of the Son and his relation with the Father is such as the omniscient God alone can know, supplies, as appears to me, in each of its parts, a probable proof of the divinity of Christ, proofs which are at the same time strengthened by their mutual connexion. "He who denieth me," says our Lord, "before man, shall be denied before the angels of God." To those who reject his apostles he declares, "it shall be more tolerable for Sodom and Gomorrah at the day of judgment than for them."** Of those who offend one of the little ones who believe on him, he declares, "it were better for them that a millstone were hanged about their neck, and that they were thrown into the midst of the sea."tt And with a voice still more commanding, a claim to authority still more exalted and divine-"all power is given to me in *Matt. xxiv. 35. Matt.xi. 27. +See Note 20, page 138. Luke, xii. 8, 9. + John, xiv. 1. § Matt. xxiii. 9, 10. ** Matt. x. 15. †† Matt. xviii. 6. heaven and in earth. Go teach all nations to observe all things whatsoever I have commanded you."*"He who believeth and is baptized, shall be saved; he who believeth not, shall be damned."+"I am the resurrection and the life: he who believeth on me, though he were dead, yet shall he live; and he who liveth, and believeth on me, shall never die." Surely this is the voice of God! Did ever any mere human being, however inspired or exalted, use such language, or claim such a power as this? Could any being less than God arrogate to himself such a power, without extreme impiety? Our Lord's declarations of his mercy and his love to man, and the blessings he confers on all believers, are not less striking, as far exceeding any thing which any prophet or teacher merely human, however exalted or inspired, could be supposed to feel, or could be enabled to bestow. "The Spirit of the Lord," saith our Redeemer, "is upon me, because he hath anointed me to preach the Gospel to the poor: he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord."§ With what earnestness of affection, and what assurance of his full power to relieve, does he encourage the contrite soul: "Come unto me all ye that are heavy laden, and I will give you rest." And again: "The Son of Man is come to seek and to save that which is lost." to And above all, at his last solemn converse with his apostles prepare them for his sufferings, with what confidence does he assure them of their final triumph and their eternal happiness; with what exuberance of affection and mercy does he provide for the salvation of every true believer in every climate and period of the globe. " In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you, and if I go to prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also." "If any man serve me let *Matt. xxviii, 18-20. † Mark, xvi. 16. John, xi. 25, 26. § Luke, iv. 18.-Griesbach rejects the words "to heal the broken-hearted:" that these words should have been omitted is extremely improbable, as they are certainly found in Isaiah, Ixi. I; but their omission would not weaken the argument, here employed. him follow me, and where I am there shall my servant be. I, if I be lifted up from the earth, will draw all men unto me." "If ye shall ask any thing in my name, I will do it."*"These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation, but be of good cheer, I have overcome the world.” "Neither pray I for these alone, but for all who shall believe on me through their word."† Surely all this bespeaks a mercy and a power, far exceeding any which a mere man, or any creature finite and imperfect, as every creature must be, can be supposed to possess. Let us now pass to the apostles and evangelists, and observe whether they do not regard this their Lord with gratitude so fervent, submission of the heart so profound, confidence so unbounded, obedience so prompt and universal, as prove they looked up to him as GoD all-powerful, all-merciful, all-faithful, and all-wise. How clearly does St. Paul express the divine dignity of the Redeemer before his incarnation, the greatness of the humiliation to which he submitted for the salvation of man, and the glory to which even his human nature is now exalted, with the humble adoration due to him. Exhorting his Philippian converts to lowliness of mind, and disinterested zeal for the happiness of others, he says, "Let this mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 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 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." How utterly inapplicable is this to any other lawgiver, prophet, or martyr, who ever appeared in the world! how clearly does it attest the unrivalled dignity, the adorable majesty of Christ! * John, xiv. 2, 3, 13, 14; xii. 32. Phil. ii. 3-11. † John, xvi. 33; xvii. 20. |