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SERMON VIII.

JOHN I. 1, 2, 3, 4, 5.

In the beginning was the Word, and the Word was with God, and the Word was God, &c.

IN considering the objections to the doctrine of the divinity of Christ, we now proceed

5. To take notice of one more important than any that have been mentioned, which is, that the Scriptures represent the Son as inferior to the Father. This will, therefore, deserve particular attention. And I shall endeavour to examine those passages on which the principal reliance is placed, with that attention and candour which the importance of the subject justly requires. The texts of scripture which properly come into view, admit of a natural division into two classes. Those in which Christ is said to declare his own inferiority to God; and those in which the same truth is said to be declared by the sacred writers. This division, we shall, accordingly, follow.

Some of the declarations of Christ, on this subject, which have been most noticed, are the following. Mat. xxvII. 46. "And, about 'the ninth hour, Jesus cried with a loud voice, "saying, Eli, Eli, lama sabachthani? that is to

'say, My God, my God, why hast thou forsaken 'me?" John xx. 17. "Jesus saith unto her, 'touch me not; for I am not yet ascended to 'my Father: but go to my brethren, and say 'unto them, I ascend unto my Father, and your 'Father, and to my God, and your God." In these passages, it is said, Christ evidently speaks of God as separate and distinct from himself, and as his superior. John xiv. 28. “If ye loved me ye would rejoice because I 'said, I go unto my Father: for my Father is 'greater than I." Mark XIII. 32. "But of that 'day, and that hour, knoweth no man, no, not the angels which are in heaven, neither the 'Son, but the Father." John v. 18. "Then

answered Jesus, and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father 'do: for what things soever he doeth, these, also doeth the Son likewise." John xiv. 10. "The words that I speak unto you, I speak not 'of myself: but the Father, that dwelleth in 'me, he doeth the works." John xvi. 23. "And in that day ye shall ask me nothing. "Verily, verily, I say unto you, Whatsoever ye 'shall ask the Father in my name, he will give 'it you.'

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In reference to these passages, which are the principal dependence of all who deny the divinity of Christ, several things are to be observed. In the first place, Christ the Saviour is as really the Son of man, as the Son of God.

He possesses a human as truly as a divine nature. It is said in the beginning of John, in immediate connexion with our text, "And the "Word was made flesh and dwelt among us, and 'we beheld his glory." Christ spake of himself as the Son of man, more frequently than by any other term. Mat. xv. 13. "He asked 'his disciples, saying, Whom do men say that 'I, the Son of man, am?" He uses the same term when he asserts his highest prerogatives. Thus he says to the high priest, at the time of his arraignment, "Hereafter shall ye see 'the Son of man sitting on the right hand of pow'er, and coming in the clouds of heaven." And in his particular account of the judgment, he says, "When the Son of man shall come in his 'glory, before him shall be gathered all na'tions."

Christ Jesus was in all respsects a man. Heb. 11. 17. "Wherefore in all things it behoved 'him to be made like unto his brethren." As man, he was, of course, infinitely inferior to God. He possessed a human soul, a finite mind, as really as a human body. Luke 11. 52. "And Jesus increased in wisdom and stature, and in favour with God and man." His divine nature could admit of no increase of wisdom; and this assertion can be true of his human soul only. As man, therefore, he is perfectly distinct from God, he is his son, his servant. In this character, he often speaks of himself, as we should expect; and, of course,

as a creature of God. Thus he says, "Go to 'my brethren, and say unto them, I ascend 'unto my Father and your Father; and to my "God and your God." He calls his people brethren, and acknowledges the same God and Father with them. This he must do, "for he 'took not on him the nature of angels; but he 'took on him the seed of Abraham." I cannot

see any inconsistency, therefore, that he should often speak of himself as a creature, and, often, as God. Any one of us may say, 'I am a mortal, a dying creature, and soon shall turn to dust:" -and also, 'I am an immortal being, and shall never die. All this is said with perefct truth, and no one is deceived by the apparently contradictory nature of the assertions.

We observe, again, the Lord Jesus acts in a subordinate capacity in the character of a mediator. In this work he takes an intermediate station between God and man, to perform a service in behalf of each. Thus, in a passage already referred to, in which this subject is distinctly brought into view, it is said, "It behov'ed him to be made like unto his brethren: that he might be a merciful and faithful high priest "in things pertaining to God, to make reconciliation for the sins of the people." He was to secure the honour of God, while he procured pardoning mercy for lost sinners.

The Mediatorial character of Christ is particularly delineated in the fortieth Psalm.

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"Sacrifice and offering thou didst not desire ;burnt-offering and sin-offering hast thou not 'required. Then said I, Lo, I come :- -I de

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light to do thy will, O my God; yea, thy 'law is within my heart." He comes to the abodes of men, he takes a human body, and makes a sacrifice before God, such as his holy law requires, while all human offerings are insufficient to make satisfaction for sin. He comes by divine appointment, he acts in obedience to his Father's will, to magnify and honour his holy law.

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The scriptures represent Christ, in taking our nature, as he did in the character of Mediator, as having humbled himself. It is said, Phil. II. He made himself of no reputation, ' and took upon him the form of a servant, and was made in the likeness of men." To the same purpose, this apostle says again, "For ' verily he took not on him the nature of angels; 'but he took on him the seed of Abraham."When the mediatorial work of the Saviour was drawing to its close, he says to his Father, "I 'have finished the work which thou gavest me 'to do." This work was given him of God, and it was performed according to the holy appointment of heaven. If two kings were reigning jointly over a kingdom, possessing, together, the supreme power, as has often been the case in the government of nations, and one should voluntarily engage to go on an embassy to a distant country, he would then act, simply,

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