that ye are able to bear; but will with the trial make a way for your escape, that ye may be able to bear it. 4th, While you raise your Ebenezer, dont forget "Jehovah-jireh." Imitate Paul in this respect: "He that hath delivered, and doth deliver, in him. I trust, that he will yet deliver, yea, he will deliver me from every evil work, and will preserve me to his heavenly kingdom: to him be glory" for ever and ever, amen. I. S. THE DIVINITY OF CHRIST. My dear friend, In my last letter, I endeavoured to state to you some of those evidences of the authenticity and inspiration of the scriptures of which we can judge as plain and unlearned christians. As I then observed, it is necessary to be established in this point, because in arguing on theological truths, there must be a common authority to appeal to. Those who reject the divinity and atonement of Christ, generally endeavour to undermine the divine authority of the scriptures, by cavilling about their authenticity, and denying their inspiration. This well accounts for the instability of principle and that sceptical turn of mind for which the Socinians are distinguished. For unless our minds are fully settled as to the authenticity and inspiration of scripture, we can have no firm ground upon which to build our faith, and must be continually wavering in our religious views. On the other hand, if we are convinced that the scriptures are a genuine revelation of the will of God, we must then admit them as an infallible standard of faith, and consider it our duty cordially to receive the truths which they reveal. Considering the nature and design of a divine revelation, I am inclined to think we may lay it down as a sort of first principle, that such an interpretation of scripture as suggests itself most obviously to a reader of plain common sense, is, in general, the true one; for otherwise, the general usefulness of scripture might fairly be called in question; the chances would be great against the mass of the people deriving any benefit from the perusal of them; and the tenet of popery would be established, that to obtain true knowledge and eternal life, the people must be placed under the infallible direction of superior spiritual guides. With this view, then, of the scriptures, as being intended and adapted for the instruction and salvation of mankind at large, let us see what impression they are likely to produce on the mind of a plain but intelligent reader, with regard to the person of Christ, and the work he came to accomplish. You and I, my dear friend, both believe in the divine mission of Jesus Christ; that he was a divinely appointed teacher, that he exhibited a perfect example, and that, after a death undeserved, and to the last degree ignominious and painful, he rose from the dead, at once a pattern and pledge of our resurrection at the last day. But in reading the scriptures I am led to entertain other views also of Christ, and to consider him as sustaining a higher character, and if possible, more important offices than these. There is one circumstance by which Christ appears wonderfully distinguished from all prophets and divinely commissioned teachers that had gone before him, and that is, his having existed before his appearance in our world, in a state inconceivably glorious and happy. I think you will acknowledge that such an idea is very fairly deduced from the following passages, and that they must be greatly strained and forced to admit of any other interpretation. What other idea than that of Christ's pre-existence can we attach to the following language?" In the beginning was the word, and the word was with God, and the word was God, and the word was made flesh, and dwelt among us.-No man hath ascended up to heaven, but he that came down from heaven, even the Son of Man, who is in heaven. What and if ye shall see the Son of Man ascend up where he was before! I came forth from the Father, and am come into the world; again I leave the world and go unto the Father. Father glorify thou me with the glory which I had with thee before the world was. Before Abraham was, I am." There are other passages in the apostolic writings not less conclusive than those already mentioned. Take the following, "Ye know the grace of our Lord Jesus Christ, who, though he was rich, for our sakes became poor. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." In this latter passage, the salvation of sinners is said to have been Christ's design in coming into the world. This of necessity implies his pre-existence. All those passages are conclu- sive on this point, which declare or suppose Christ to have been the Creator of the world. Of these there are many: I will here notice but one, "He (i. e. Christ) was in the world, and the world was made by him, and the world knew him not." I will mention but one other passage, that appears to me most decisive on the pre-existence of Christ. This is the celebrated one of St. Paul, in his epistle to the Philippians: and of which I may observe, that no translation that has ever been given of it, at all weakens its force, in this view, "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 him the form of a servant, and was made in the likeness of men, &c." Now the question is, whether on reading the above passages ever so frequently, the impression would not be, on a plain, intelligent, and unbiassed mind, that Jesus Christ had certainly existed before his appearance in Our world, and that in a state inconceiveably glorious and blessed.If this would be the general impression, we may, I think, consi◄ der the pre-existence of Christ as an established truth. In this view then, Christ rises far above all prophets and teachers that ever preceded him, and must be supposed to have very powerful claims on onr reverence and regard. But you will perceive that although Christ's pre-existence proves the folly of supposing him to be no more than a mere man, it yet does not necessarily prove his divinity. I feel, however, no doubt of Christ being truly and properly God; and I shall devote U T the remainder of this letter to a consideration of what appears to be the testimony of scripture upon this subject. If we look at the life and miracles of Christ himself, we shall find that he displayed in the whole course of his ministry the attributes of divinity, and that in his conversations with his disciples and with the multitude, he made those declarations respecting him self that could not, consistently with truth, be applicable to any other than a divine being. The language of the prophets and apostles also goes to establish the same truth. Let us therefore look at the life and miracles of Christ, in connection with his own declarations, and the testimony of apostles and prophets, and we shall, I think, find satisfactory proof of the Godhead of Christ. The miracles of Christ were of the most magnificent and benevolent kind. At the same time that they displayed his power, they shewed forth his mercy. He gave eyes to the blind, and ears to the deaf; he made the dumb to speak, and the lame to walk; and he raised the dead to life again by the word of his mouth. He shewed himself to have an uncontrouled dominion over the whole creation; for the same divine power that caused Lazarus to come forth from the tomb, multiplied the loaves and fishes to feed the multitude, and preserved his disciples in the midst of the sea, when he said to the winds and the waves," Peace, be still," and they obeyed him. If it be objected to our conclusion from the miracles of Christ, that Moses and the apostles wrought miracles also, in support of their mis : sion, and that, therefore, by the same reasoning they might claim equality with God; it may be remarked, in reply, that Moses wrought his miracles by the special command and direction of God, at the time that he wrought them and with regard to the apostles, they were so far from professing to perform miracles in their own name, that they ascribe all their miraculous powers to Christ. But Christ, in his miracles, displayed independent power and authority. Besides this, he formally endued his apostles with miraculous powers. It is recorded by the evangelist, that Christ called his twelve disciples together, and gave them power and authority to cure all diseasesand again, at his last interview with them after his resurrection, Christ says, "these signs shall follow them that believe; in my name shall they cast out devils, and they shall lay hands on the sick, and they shall recover." And accordingly we find, that expressing their regard to his authority, and their entire dependance on power communicated from him, they performed all their miracles in the name of Jesus of Na zareth. But Christ not only displayed in his miracles a power and benevolence truly divine; but he also, on many occasions, displayed the omniscience and omnipresence of God. It is evident, on many occasions, that he knew the thoughts of his friends and enemies, while they reasoned among themselves he was acquainted with all that was passing in their minds. When Christ declared to Nathaniel that when he was under the fig tree he saw him, Nathaniel, impressed with a sense of his omnipresence, was perfectly natural; viz. that answered, "Rabbi, thou art the he made himself equal to God. Son of God, the King of Israel.” Where do we see divine sovereignty, if not in the instance of forgiving sin? Now our Lord said to the man sick of the palsy, "Thy sins are forgiven thee." The Jews, considering him as a mere man, said, within themselves, this man - blasphemeth; for who can forgive sins, but God only. But Christ, knowing their thoughts, said, “ Whether is it easier to say, thy sins are forgiven thee, or to say, take up thy bed and walk." On this part of the Saviour's his-ses.. tory, I would remark two things, First, that he shewed his omniscience, for he knew their thoughts, and secondly, that it was to him a matter of equal ease, or that it was equally his prerogative to forgive sin, or to work miracles.But if so, he must have been God. Nothing is more true than the remark which the Jews made, that none can forgive sin, but God only. He is the being offended, and it must therefore rest with him to pronounce forgiveI am aware it may be said, that God may empower a creature to pronounce that pardon which God alone can grant. But it may replied, that if Christ had been invested only with a ministerial authority, it became him to have said so, in which case he would not have been accused of blasphemy; for the blasphemy consisted, in the opinion of the Jews, not in pronouncing forgiveness by divine commission, but in his appearing to exercise forgiveness as a prerogative of his own. Certainly the impression made on the minds of the Jews from our Lord's conduct in this instance, Let me now turn your attention to a few striking declarations of our Lord and his apostles, and we shall, I think, be compelled to acknowledge them as conclusive upon this great point. Now, I consider that declaration as not merely importing pre-existence, (with which view I quoted it before,) but also divinity, "Before Abraham was, I am." Here is that awful name, by which Jehovah declared himself when he appeared in the burning bush to Mo ness. It seems evidently to have been Christ's intention to bring that circumstance to the recollection of the Jews; and to intimate that it was he who appeared to Moses by the name, I am; which, whatever else it may import, seems at least to express self-existence and eternity. Again, our Lord says, after having quoted a part of the sixth chapter of Isaiah's prophecies, that these things Isaiah said, when he saw the Messiah's glory, and spake of him. It was then his glory that so overwhelmed the Seraphim, and of him they spake when they cried, . Holy, holy, holy, is the Lord God of Hosts, the whole earth is filled with his glory.” Nothing, I think, can be more conclusive than this, of the Godhead of Christ. Again, our Lord said, "As the Father knoweth me, SQ know I the Father." Can this be the language of a mere man, or of a creature, however exalted?Could any creature affirm that he knew God, even as God knew him? Can any thing finite comprehend what is infinite? Again, Christ. declared to his servant John in Patmos, that he was "the first and the last.". If this was intended to express any thing, it was the eternity of Jesus Christ, and, consequently, his divinity. This was the very language that Jehovah had used to employ, to express his own eternity and Godhead, in opposition to the gods of the heathen. If therefore Christ were not truly and properly God, nothing could be more presumptuous than his use of such language, and nothing more calculated to lead John, and indeed the whole christian church into a gross and fatal error. Once more, can any thing be more majestic and godlike than the following language, spoken by Christ, "All the churches shall know that I am he that searcheth the reins and the heart, and giveth to every man according to his work." What could God say more when asserting one of the most awful attributes of his nature? Again, how can Christ be acquitted of presumption and blasphemy if he really was not divine? Did he not receive the humblest and devoutest worship, as though it were his right? If he had been a mere creature, ought he not to have reproved, or at least to have set Thomas right, when he exclaimed my Lord and my God! When John began to wor ship the angel in Patmos, he refused his homage, saying, “I am thy fellow-servant, worship God." And if Christ were a mere man, or a creature of the most exalted rank, what but presumption would it be in his associating himself in the baptismal form of words, with the Father, and the Holy Spirit?" Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." 1 And how, if he were not God, could he have encouraged the apostles in the execution of their commission, by promising them his presence to the end of the world. Without the attribute of omnipresence, this promise could not have been fulfilled. The prophets and the apostles taught the same truth-by the prophets, the Messiah was predicted under the following titles, The mighty God, The everlasting Father, Immanuel, God with us, and Jehovah our righteousness. The apostles style hin, The true God, God over all blessed for ever, God manifest in the flesh, The great God and our Saviour. You will find by examining the connection. in which these expressions occur, that they cannot be made to apply to any one but to Christ, and I think your candour will force you to acknowledge that they can import nothing less than his divinity. The apostle John, whose writings are full of this truth, declares, in the beginning of his gospel, that the word that was God was made flesh, and dwelt among us. In the account of the creation, it is said, that " In the beginning God created the heavens and the earth." John informs us that all things were made by the word that was made flesh, and the apostle informs us that all things were made for him. What, from such statements, can we infer less, than that Christ was God-God over all, blessed for ever? Especially when we add, that all the angels are commanded to worship him, and that the following language was addressed to him," Thy throne, O God, is for ever and ever," |