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CHAP. III.

The Scripture account of the character of

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Christ.

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HEN we consider those interesting relations in which we stand to the great Author of Christianity, it might, with reason, be expected, that if, on any religious subject, mankind could agree, they would be of one mind respecting his character. The views which we entertain of him must, in the issue, determine the nature of our worship, and faith, and practice. Indeed as we have seen, the character which he sustains will determine the spirit of those doctrines which we are to believe. If he be God, and were manifested in flesh to take away sin, the Gospel is a dispensation of divine Grace. If he were but a man, or creature only, the Gospel is another thing. The last supposition makes it a scheme different, in its whole construction, from the former.

Mankind are not yet agreed respecting this important article. In the earliest ages of Christianity, this was a subject of dispute; and all that controversy which it excited in the primitive times, is revived in the present age. Some suppose him to be no more than

man, though favored more than others with the gift of inspiration. Others suppose himto be the highest among created beings, though not the self-existent God. Others conceive him to be the second Person in theGodhead, united to the man Jesus. This latter opinion is that of the orthodox, which. we shall attempt to vindicate.

It is not pretended here to exhibit any thing new on a subject which has been laboriously investigated by the most able men. We will only attend to some of the most obvious proofs to establish the supreme Deity of our Lord Jesus Christ.

Before we enter on the direct proof, let it be observed that we do not pretend to comprehend this doctrine. It is deemed a mystery. That one Being should subsist in three Persons, is a mode of existence different from any that comes within our experience.

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But it would not afford very manifest proof of our humility and teachable disposition, if we reject all that is not within the compass of our reason. It would look somewhat like setting bounds to the counsels, and designs, and revelations of the Most High, might previously expect that a revelation, from the infinite God, would contain -truths above our finite comprehension, unless we suppose our reason can fully investigate the nature of the divine plan, and the ground and reason of the divine operation.

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If we reject this doctrine, because we can not comprehend it, must we not, for a like Reason, discard the doctrine of one God who is self-existent and eternal? We cannot comprehend how one Being should subsist in three. Persons, because this is a mode of existence, with which we are not acquainted. We cannot comprehend how one God should exist of himself without beginning, for this also is a mode of existence, with which we are as little acquainted. Therefore we must reject both of these articles, if the consideration that we cannot comprehend a doctrine, affords sufficient reason for unbelief. Whatever some pretend to the contrary, yet is it, with reason, believed that the Apostle refers to this incomprehensible doctrine, and instructs us to receive it as a mystery, when he says, Without 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, received up into glory.*

Again, when we say that Jesus Christ is God, we admit that in the economy of redemption, he appeared as Mediator between In this God and man, as God's servant. character he was officially inferior to the Father as he, who is sent on an embassy, is inferior to the one who appoints and sends him.

When he speaks of himself as Mediator, * a. Tim. iii. 16.

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and of the work which, in this character, he was to perform, we might expect he would express himself in a manner which implies inferiority. In this he maintained a distinction among the Persons of the Trinity, and spake a language which was in correspondence with that particular character which he sus tained in the economy of redemption. There is no inconsistency in supposing him to he God, though as God-man, Mediator, he could with propriety say, My Father is greater than I. When he is called the servant of the Lord, or said to be sanctified and sent by the Father into the world, and made head over all things to the Church; or when, in short, we finct expressions implying that he acted by a delegated authority, we may suppose these declarations are made in reference to the offices. which he sustained as Mediator. If there i direct proof of his Deity, such expressions will not invalidate it, when we consider him as acting in a subordinate office. He might be God, and yet take upon him the form of a servant, and act in such a character as would render all those expressions, which imply inferiority, proper to him in this character.

Furthermore, it is observable respecting the inspired writers, especially the evangel-ists, that they did not write like men who were engaged in controversy. They mani fested nothing of that precaution, in the statement of particular truths, which men generally, use, who have an adversary within their immediate view. Deeply impressed with the

truths which they recorded, though they undoubtedly were aware that men of corrupt minds would pervert the truth, yet they appear not to have had respect to the disputes and criticisms, which, in succeeding ages, would be excited about the true meaning of their record. It was their principal aim to give a history of the life, miracles, and sayings of Jesus. Therefore, if we except St. John, we do not find them giving a formal proof that their Master was God as well as man; or declaring, in so many words, that he is God and man, in two distinct natures, and one person. They were satisfied to exhibit his character as it might be inferred from his own declarations and from his works. The proof of his Divinity, however, appears in their account of his life and doctrines. In too many places to enumerate, it occurs, as it were, incidentally in their writings. It is implied in their conduct towards him, and in his towards them."

1. It may be inferred from his own conduct, that he is God as well as man.

It will be granted, that to offer religious worship to a creature, is idolatry. It is giving to a creature the glory that belongs only to the Creator. If so, it is not less impious for a creature to receive such worship, with approbation, when it is offered. Such a creature would be guilty of the high criminality of assuming that honor which God claims wholly to himself.

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