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direct proofs of our Lord's deity, (though many of them do prove it ;) but to shew that a right faith in this respect is essential to salvation by Christ: and they doubtless so far establish this point, that those who treat such questions as immaterial will find it most convenient entirely to overlook them ; or to deny them to be the unerring dictates of the Spirit of truth.

II. The peculiar nature of our Lord's mediation, warrants the same conclusion. The office of mediator between two parties who are at variance seems to imply, that the person performing it stands in some relation to each party; is likely to take care of the interests of both in an equitable manner; and possesses influence, either from excellency of character, dignity of rank, or services performed, to give weight to his interposition. Now Jesus is Mediator between the great Creator and holy Governor of the universe, and his unholy rebellious creatures ; and it is supposed, that there are those things in his person, character, or services, for the sake of which the Father is pleased to pardon and bless all them in behalf of whom he mediates. But, not to anticipate the subject of a future Essay, it suffices to observe at present, that, if the Father saw it necessary for the display of his glory in the salvation of sinners, that the Mediator should be Emmanuel, his coequal Son in human nature, “ God manifest in the flesh;" and that it was wholly improper for any person to sustain this office, or approach him in this character, except “his beloved Son in whom he is well “ pleased ;” and if sinners pertinaciously reject his authenticated testimony to this divine Media

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tor, and will regard him as a mere man ; they must exclude themselves from the benefit of this gracious constitution, and exceedingly affront both the Father and the Son. Can it indeed at all be supposed that such men are taught by that Spirit whose office is “to glorify Christ,” when they thus studiously degrade him? yet “if any man have

not the Spirit of Christ he is none of his.” It will be shewn in due time, that the mediation of Christ is the grand display of the divine glory, of the honour of the law, and of the evil of sin : and, in this view of it, the personal dignity of Christ, like the centre stone of an arch, sustains the whole; take that away, and the whole must fall, either at once or by degrees. This reasoning is supported by well-known and multiplied examples. They who deny the Deity of Christ next proceed to explain away the doctrine of the atonement. That of his intercession, and priestly character, is soon proportionably disregarded : the evil and desert of sin then seem to vanish from their view; and they have little fear of future punishment, but object to the plain language of scripture on that subject. This makes


for doubts about the authenticity, or divine inspiration, of the sacred oracles, and often terminates in rejecting them: and, when such men are still pressed with difficulties from undeniable facts, they venture to deny the providence, and then the very being, of God. It is manifest that this has been the unhappy progress of many : for, when the Deity of Christ is denied, his mediation cannot consistently be maintained; and, when that is rejected, the book in which it is the

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principal subject must soon sink into insignificancy at least, and be treated with neglect.

III. The peculiar nature of the faith, love, and obedience, which the word of God expressly requires us to exercise towards the Lord Jesus, confirms the point in question. The prophet says, “ Cursed be the man that trusteth in man, and “ maketh flesh his arm, and whose heart departeth “ from the Lord ; " and the Psalmist cautions us in these words, “ Put not your trust in princes, “nor in the son of man, in whom there is no

help:"2 yet nothing can be plainer, than that we are required to put our trust in Christ; and, if he were only the son of man, and had only an arm of flesh, I cannot see how we could trust in him without “ departing from the Lord.”—The form of baptism“ in the name of the Father, and of the “Son, and of the Holy Ghost,” implies a professed dependence for salvation on the Son and on the Holy Ghost: and a devoted faithful attachment to them, as well as to the Father.—The expression, “ believe in the Son of God,” signifies not only an assent to his truths, but a reliance on him for all the blessings which he is exalted to bestow.—The apostle speaks of Christians as those “who trusted “ in Christ ;"3 faith, or its inseparable effect, is commonly described by "coming to Christ,” “receiving “ him,” or “abiding in him ;” and such expressions must imply application to him, and habitual dependence on him, even now he is invisible to us, and not present in respect of his human nature.

i Jer. xvii. 5,6.

? Ps. cxlvi. 3, 4.

• Eph. i. 12.

We are commanded to “ walk in him," which must include a constant reliance on his power, truth, and love, as well as regard to his authority.

-“ He suffered being tempted, that he might be “ able to succour us when tempted.”2 Does not this teach us to apply to him, and rely on him in our temptations ?-" I will,” says he to his disciples, “ give you a mouth and wisdom, which all

your adversaries shall not be able to gainsay, or “ resist.”3 Ought they not, therefore, to rely on him to fulfil that promise ?-Can he be our “life,” unless we depend on him for the life of our souls? Does he forgive sins, and ought not a sinner to rely on him for pardon ? 4 Does he send the Holy Spirit, to teach, comfort, and sanctify his people ; and ought we not to depend on him for that blessing? Has he “all power in heaven and earth ; and shall we do wrong to trust that power in all circumstances ? Has he engaged to be with his assembled disciples; and should they not expect and depend on his gracious presence ? 5 In short, the believer can do nothing of himself, and “can “ do all things through Christ who strengtheneth “ him :" “ he has communion with the Father, " and with his Son Jesus Christ: "6 and how can these things be, unless he habitually relies on him and applies to him in all these respects? They who do not trust in Christ can receive no communications from him, nor maintain any intercourse with him ; and it is no wonder that they deride

i Col.ii. 6, 7.

Heb. ii. 17,

18. * Luke, xxi. 15.

• Col. i. 1-4, 13. s Matt. xviii. 20. xxviii. 20. John, xiv. 20--23.

1 John, i. 3.

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those as enthusiasts who experience what they despise. But, if such a dependence on Christ be essential to faith, the doctrine of his Deity must be essential also: for can we reasonably rely on a mere creature to forgive our sins, to sanctify our souls, to raise our bodies from the grave, and to give us eternal life? or can any one deny such a reliance to be idolatrous ? To form these expectations from Christ, we must believe that he is “God

over all, blessed for evermore ;” yesterday, to-day, and for ever.”l

In like manner, the love which Christ demands of us cannot belong to any mere creature. We are required to love him more than our nearest relatives, or even than our own lives; nay, to “ hate” all these, (or to act as if we hated them,) when they come in competition with our love to him ; otherwise we are“ not worthy of him," and “ cannot be his disciples."Now what is this but to love him entirely, and as we ought to love the Father? Yet we are never cautioned not to let our love of Christ interfere with that “ love of God “ with all our hearts” which the law requires : it is not once intimated that there is any incongruity, disparity, or even distinction, between our love of the Father and of the Son: nay, the more we love Christ, the greater our love of the Father is

supposed to be, and the more we shall be loved of him. The decisions of the great day of account are represented as awarded by this rule : they who have loved Christ, and shewn their love to him by

1 Rom. ix. 5. Heb. xiii. 8. Rev. i. 4, 8, 11, 17. · Matt. x. 37. Luke, xiv. 26.

John, viii. 42. xiv. 21—24. xv. 23.

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