REVIEW.

A Sermon on the Self-Existence of Jesus Christ, by the late Rev. William Romaine, A.M.-Palmer.

THE writings of this great divine abound with spiritual information, and are furnished with such goodly portions of the rich provisions of grace, that the subject of grace, of whatever degree, may find a suited supply, and at every reference have cause anew to bless the Lord for the ministration of his servant. This sermon (published in a cheap form) is an admirable testimony for the essential glory of God the Saviour, and is introduced by that eminent saint thus:

"Several persons have earnestly requested me to make the following discourse public. When they heard it preached at St. George's, Hanover Square, and at St. Dunstan's in the West, they said, they found great benefit from it, and they have made me hope it may be as useful to others as it was to them. I have therefore offered it to the public, such as it is. The adorable Person of whom it treats, will overlook its imperfections: he knows that it is the produce of a grateful heart, willing to make some return, how poor and small soever, for the numerous, great, and inestimable blessings received from his hands. And if it shall please him to make this discourse the means of strengthening one believer, or of converting one unbeliever, may the glory be his. I desire no greater honour than to be an humble instrument in his hands of magnifying and exalting Jesus Christ, who is above all blessing and praise; for he is over all, God blessed for ever. Amen."

We apprehend our friends would scarcely thank us to advance any arguments in recommendation of what we may further quote. The holy Romaine,' an often and justly applied appellation, will always be borne in mind by the admiring reader of his works; and the veneration of his memory, and the sanctity which pervades his productions, command a respect which we in vain might attempt to confirm. The text, John viii. 24. consists of two propositions : from the discussion of the first of which we take the following, and pray the Lord to bless the same in the perusal.

"Our blessed Saviour is the great and eternal I AM. He is Jehovah: for he exists in a different manner from all other beings and things, as the word Jehovah denotes. The christian writers, as far as I know, are unanimous in their interpretation of this divine name; they all agree that it relates to the existence of the divine essence, and is descriptive of that independent property, by which Jehovah has existence in himself, whereas all other beings and things derive their existence from him. And to this the very Jews assent, acknowledging that Jehovah signifies the essence, which necessarily exists. This, therefore, is a settled point. Now our Saviour is frequently called Jehovah in the Old Testament, and thereby the self-existence of the divine nature is ascribed to him. Thus the prophet Isaiah xliii. 11. “I even I, am Jehovah, and besides me there is no Saviour." There was no Jesus, no Saviour, but Jehovah : therefore, Jehovah and Jesus are one. And again we read, chap. xlix. 26. “All flesh shall know that I, Jehovah, am thy Saviour and VoL. III.No. 30. X

thy Redeemer, the mighty one of Jacob." And the prophet Jeremy, 1. 34. says, "Their Redeemer is strong, Jehovah of Hosts is his name." The name Jehovah belongs to the Redeemer; it is his incommunicable title: and since it is agreed on all hands, that Jehovah signifies the selfexistent essence, consequently Jesus Christ is self-existent, for he is Jehovah. This argument is, I think, very clear and full, and the force of it may be thus summed up-Jehovah is self-existent, but Jesus Christ is Jehovab, therefore, he is self-existent.

"In this sense our Lord says in the text, If ye believe not that I AM, that Jehovah is in me of a truth, ye shall die in your sins. I AM cannot relate to his created being: all the sophistry of arianism and socinianism cannot wrest the words to such a sense, because the Jews could not but believe that he existed, when they heard him say, I AM or if it was possible to disbelieve it, yet it would not have been a capital crime, unless he had been something more than a created being: therefore the very reason of the thing proves, that he claimed some manner of existence different from human, and which it is absolutely necessary for every man to believe, unless he would die in his sins, and suffer the punishment due to them for ever. The translators have done great injury to this scripture, by inserting the word, he, I AM he, which is not in the original, and by putting it in, they have destroyed both the sense of the passage, and also the force of the argument: for I am he, ought to refer to something said; but it has no reference, no sort of connexion, either with what goes before, or what follows after; and therefore it is as absurd to insert the word here, as it would be in Exodus, where, upon Moses enquiring for some descriptive name, by which the Israelites might know that the God of their fathers had sent him to deliver them, "God said unto him, I AM THAT I AM, and thou shalt say unto the children of Israel, I AM hath sent me unto you." Would it not be abominable nonsense to read the words, I am he that I am he, and I am he hath sent me unto you? The learned world, Christians and Jews, would not allow of this glaring absurdity; for they have allowed that this passage in Exodus is expressive of the self-existence of the Deity. I AM denotes the necessary manner in which he exists; and since this is the meaning of it in one part of scripture, certainly it must mean the same in every part of scripture, especially when it is used by that Person who claimed to himself all the attributes of divinity: and therefore the meaning of the expression, if there was any obscurity in the usage of it in the New Testament, may be clearly ascertained from its usage in the Old. When God sent Moses to the Israelites, with this divine name, I AM, and when Christ, who never scrupled to call himself God, assumed the same name, I AM, certainly the same subject must convey the same idea of self-existence, and whoever is self-existent is the true God, but Christ is self-existent, therefore he is the true God.

"The doctrine of the Trinity is the most necessary article of the christian religion, and we cannot take one safe step in the way to heaven without being clear in it. And since it is the very foundation of your faith, I therefore entreat your more particular attention, while I am considering it. The scripture makes no difference between the divine Persons, except what is made by the distinct offices which they sustain in the covenant of grace. The Persons are each equal in every perfection and attribute; none is before or after other; none is greater or less than another; but the whole Three Persons are co-eternal together and coequal. And consequently, Christ, who was from eternity co-equal with the Father, did not make himself inferior because he covenanted to become a Son, nor did the Holy Spirit, who was from eternity co-equal with the Father and Son, make himself inferior, because he covenanted to make the spirits of men holy by his grace and influence. Son and

Holy Spirit are names of office, and the names of their offices certainly cannot lessen the dignity of their nature, but should rather exalt them in our eyes, for whose salvation they condescended to sustain these offices. Our blessed Lord was Jehovah, when he covenanted to be made flesh, and to become a Sou; and the very nature and terms of the covenant prove, that at the making of it he must have been a Person of the selfexistent essence, because he had thereby such offices committed to him, as none but the true God was able to sustain. The whole economy and government of the world, from the time of its creation to the final dissolution, was put into his hands; and therefore the scripture expressly assures us, that he created it, and he governs it by his providence, that he redeemed his people by his blood, and that he is to come again at the last day in all his glory to judge it. And he, who was almighty to create all things, who was all-wise to govern all things, who had infinite merit to redeem his body the church, and who is to be God the Judge of all at the last great day; certainly this almighty, this all-wise, this all-meritorious and divine Judge, must be self-existent. And being possessed of these offices, he might truly say, I AM; because he could not but have necessary existence in himself, who was the first cause, and who gave existence to every other being and thing.

"What has been said in defence of the first proposition in the text, may be summed up with this argument-The divine essence is self-existent ; therefore, the Persons in the essence, are also self-existent; but Jesus Christ is one of the Persons in the essence, for he is frequently called Jehovah in the Old Testament, and the New declares that he and the Father are one, consequently he is self-existent ; from whence I raise this syllogism-Whoever is self-existent, is the true God; but Jesus Christ is self-existent, therefore he is the true God. This is a plain argument, and is so evident upon scripture principles, that I defy all the Arians and Socinians in the world to answer it; for it seems as certain that Jesus Christ is a person of the self-existent essence, as that there is a self-existent essence. Christ is the great and eternal I AM, true and very God, equal in all things with the Father and Holy Spirit, as touching his Godhead; and therefore to the holy, blessed, and glorious Trinity, we ascribe equal dominion and honour, and worship, now and for ever, according to the doctrine of scripture, and the constant practice of the christian church." The Death of a wise and good Man improved. A Discourse delivered at Hopton, July 9, 1826, occasioned by the Death of the Rev. Jonathan Toothil, with an account of his experience, call to the ministry, labours, and peaceful end. By B. Boothroyd, D. D. -Duncan.

Allowing the utmost for the difficulty ministers are frequently involved in, by subjects and texts being chosen for them by others, we can but consider this a very indifferent discourse. It appears on p. 20. that the Doctor was thus circumstanced, where he says, "With what particular views my venerable father and brother in the ministry selected these words, as the basis of his funeral discourse, I am left to conjecture." But surely such a portion of scripture as that on which it is founded, Gen. 1. 24. containing, as it does, a special reference to the covenant "sworn to Abraham, to Isaac, and to Jacob;" required an elucidation of far different kind to that superficial view which is presented before us.

The most striking features are, a description of the character of Joseph; and a long account of the experience of the deceased, and

thy Redeemer, the mighty one of Jacob." rom a manuscript which was 34. says, " Their Redeemer is strong, is fiftieth year among them. The name Jehovah belongs to the Re ре perusal of ministers of the title: and since it is agreed on all existent essence, consequently Jears relative to the exercises of a vah. This argument is, I thir' reat importance of a preparation for may be thus summed up-Jeraph which gives the description of

Jehovah, therefore, he is self

"In this sense our Lord' that Jehovah is in me of relate to his created h carnot wrest the v believe that he

possible to dis' unless he ha very reasor different

to belie to th ture

ar

A specimen of the Doctor's views of

contemplates his departure without dismay, and hope. The terms wise and good are taken 5x the former is understood a man who has enect of his veneration, confidence, and love— becoming feelings and emotions the majesty, glory of God—who admits and recognizes his augs-who is convinced of his own moral degradation bis many aggravated sins and transgressions—who is ghteousness, and by faith flies for refuge to the hope

of the Savion as the sure ground of pardon and acceptance to everlast

and who has

, is meant one whose heart is changed by the Spirit, ented, confessed, and forsaken sin-who loves God as a perciful Father in Christ Jesss-who actively serves God,

from his good conversation, his piety to be sincere, and his faith unfeigned. endcarenting to observe all his ordinances and commandments-showing end, with the doubt, the misgiving apprehensions of conscious guilt,

having filled up the measure of his days, contemplates his

bodings of wrath and misery, but in hope of mercy, and in the tion of entering into the joy of the Lord. If he consider life as a

jon, he reflects on the stages past, blesses God who has led him so my wars, and big with expectation, be views its end. If he regard it

warfare, he reflects on the combats sustained—on the opposition exced from his spiritual foes-on the strength and assistance derived A the Captain of his salvation, and on a dying bed he begins to sing song of victory and triumph : “For I am now ready to be offered, and time of my departure is at band. I have fought a good fight, I have ished my course, I have kept the faith.” Tim. iv. 6—–8.”

Though we lament so much deficiency of spiritual knowledge in the preacher, we are rejoiced to read the pleasing testimony recorded of the dying moments of the subject of discourse, which is as follows:

Thus lived our respected father and friend, exemplifying in his general deportment the influence of the grace of God. In his affliction, and under paroxysms of strong pain, he was patient and resigned. Though he passed many restless nights, he observed, that while he lay for hours sleepless, he could meditate on the promises, and had often such views of the person and work of the Lord Jesus, as not only took away the fear of death, ju filled him with delight. I have no fear with regard to passing Jordan, (said he) but I long for more of the grapes of Eschol." He said, I thank my God for having kept me for more than sixty years from being a disgrace to the religion I have professed. I have feared no evil so much as this; martyrdom itself would have been nothing compared to 1.”~ On another occasion he observed, “There is something awful in the bare possibility of having directed simmers to the foundation laid in Zion, and not building upon it myself; but my hopes far more than counterbalance my fears. I can find no rest for my body; but I can for my soul,

n,

"Come unto me all ye that labour, and are heavy laden, ou rest." In the same pious, believing manner, he said, would be my condition now, without the consolations

་

that brings terror to many, is to me the harbinger of

of eternal life. "Now lettest thou thy servant depart Lo thy word; for mine eyes have seen thy salvation." efore his end, he said, "Precious Saviour! I want more with thee, more conformity unto thee. I shall be like thee, thee as thou art." The last time he requested to have reading er, he said, "We must begin with prayer-go on with prayer— with prayer. Pray without ceasing." After a fainting fit, he said a most impressive manner, "Into thy hands I commit my spirit: thou hast redeemed me, O Lord God of truth! Lord Jesus receive my spirit. He will receive me. There may be great and sore afflictions, but no condemnation."

"The Old Paths." A Sermon delivered in the Parish Church of St. Mary, Stoke Newington, on Sunday Morning, Sept. 3, 1826. By the Rev. John Teeson, B. A. of Clare Hall, Cambridge, &c.

-Hamilton and Co.

So attracting a title,' as that of "The Old Paths," could not fail of exciting our attention; but on glancing at the contents of the sermon we were too soon made acquainted with the disappointment which awaited us: the reverend gentleman not having traced "the good way" after the manner of those scribes who are well instructed into the mysteries of the kingdom.

66

From the text, Jer. vi. 16. the preacher proposes to enquire after the old paths, in considering successively, the doctrine, the discipline, and the practice of the church of which he is member. And on noticing the first and fundamental doctrine to which the attention of the professor of christianity must be directed," he well observes it is, that of the mysterious and incomprehensible, but clearly revealed, union of Three Persons in that one eternal and omnipotent Jehovah, who is God over all, blessed for evermore." On which glorious verity he remarks as follows:--

"To overthrow this firm foundation of our hopes and expectations; to induce us to sacrifice the truth and the purity of our faith upon the altar of perverted reason and unhallowed pride; and to lead us to dethrone the God who has revealed himself to us in his word, and to substitute the creature of our own imaginations as the object of our adoration and worship, is the great end of the arch-enemy of our raceas being the most efficient means by which he can counteract the gracious purposes of redeeming love, and hurl us back to that state of ruin to which the transgression of Adam had originally reduced both himself and his descendants. It is to guard you against these insidious and baleful attempts, that the minister of the Gospel would lift up his voice, and adopt the language of the Prophet, and call upon you to "stand in the ways and see." Investigate the grounds of your faith-refer to that sacred word from which it is drawn-and seek therein for the old and safe way, which has been trodden by Apostles and Martyrs, and Confessors, who lived and died in the fear and faith of the Father, the Son, and the Holy Ghost; who found in that fear and faith consolation in life, support in death, and happiness in eternity; and who, being dead, yet speak unto you, by the soundness of their profession, and the holiness of their lives, and exhort 66 you to go and do likewise."