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their Reason, independently of Revelation, and therefore possess a knowledge of GOD, which is not derived from Christ: I answer, that with some qualifications I admit the premises, but deny the consequence. The very reason of Man was formed by Christ, as was man himself; as were, also, all those materials, from which Reason derives whatever knowledge, of this nature, it possesses. It has, I trust, been proved beyond reasonable debate, that Christ created, preserves, and governs all things; and, therefore, is the Author of those works of Creation and Providence, whence Reason obtains all its knowledge of this subject. Of course, in this sense also, Christ is the light, that lighteth every man, that cometh into the world. Thus all the knowledge, which exists of God, is derived from Christ; and, since he is the same yesterday, to-day, and for ever; and dwells in the bosom of the Father; this knowledge was his originally, intuitively, and eternally. I need not say, that these things cannot be true of any mind, but the Omniscient.

Secondly, Christ is the Author of Spiritual light to mankind.

The communication of Spiritual light is spoken of in the Scriptures as a work peculiar to God. 2 Cor. iv. 6, For GoD, who commanded the light to shine out of darkness, hath shined into our hearts to give us the light of the knowledge of the glory of GoD in the face, or person, of Jesus Christ. John vi. 45, And they shall all be taught of GOD: and thus in many other places. But this office is also ascribed to Christ. Simeon says, Luke ii. 30, For mine eyes have seen thy salvation, which thou hast prepared before the face of all people: A light, to lighten the Gentiles, and the glory of thy people Israel. In him, says St. John was life, and the life was the light of men. I, said our Saviour, John viii. 12, am the light of the World; he that followeth me shall not walk in darkness, but shall have the light of life. Isaiah xlix. 6, quoted Acts xiii. 47, I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth. In all these passages it is manifest, that spiritual or divine light is the light spoken of; and that it resides in Christ, as its Source; and is by him communicated to mankind. All this, also, is completely expressed by the Prophet Malachi in a word; when he calls Christ the Sun of Righteousness; the Orb, in which righteous

ness is originally inherent; in which it dwells; and from which it emanates to mankind. In the same manner is it said by David, the Lord GOD is a Sun.

2dly. The things, spoken of Christ as the Saviour of the World, are consistent, only on the supposition, that he is the true GOD. Psalm lx. 16, I JEHOVAH am thy Saviour.

Hosea xiii. 4, I am JEHOVAH thy GOD; thou shalt know no GOD but me; for there is no Saviour beside me.

Isaiah xliii. 11, I, even I am JEHOVAH; and beside me there is no Saviour: and thus in various other places in the Old Testa

ment.

The same thing is often declared in the New Testament. 1 Tim. i. 1, The commandment of GOD our Saviour, and Titus ii. 10, Adorn the Doctrine of GOD our Saviour.

Yet in the same absolute sense Christ is declared to be the Saviour of Mankind. Who is this, saith the Prophet Isaiah, that cometh from Edom, with dyed garments from Bozrah; this, that is glorious in his apparel, travelling in the greatness of his strength? I, saith Christ, that speak in righteousness; mighty to save. John iv. 42, This is the Christ, the Saviour of the world. Acts iv. 12, St. Peter speaking of Christ, saith, neither is there salvation in, or, by means of, any other; for there is no other name under heaven given among men, whereby we must be saved. And thus in very many other places. The importance of the work of saving mankind, and the glory derived from it to the divine character, are strongly exhibited by GoD in Isaiah lxv. 17, 18, For behold I create new heavens, and a new earth; and the former shall not be remembered, nor come into mind. But be ye glad, and rejoice for ever, in that which I create: for behold, I create Jerusalem a rejoicing, and her people a joy. In this passage it is evident, that the New Creation is, in the view of God, so much more glorious than the original one, that, compared with it, the original creation shall not be remembered. But the new creation is no other than creating Jerusalem a rejoicing, and her people a joy; that is, renovating the souls of mankind, and thus making them holy, lovely, a rejoicing, or foundation of joy, in the sight of God. This work, then, is, in the sight of GoD, a far more glorious work, than the formation of the heavens and the earth. Such, also, it is in the

eye of reason. One mind is of more importance, than any number of worlds, inanimate, and unconscious. The renovation of one mind to righteousness, and its reinstatement in the divine favour, is the production of eternal, and by us incomprehensible, worth, and enjoyment, in that mind. This work, repeated in a multitude of minds which no man can number, is the work, which is styled the New Creation. How immensely more glorious a work than the production of ever so many masses of lifeless mat

ter.

When we consider the nature of this work, and the things involved in it, we cannot hesitate to admit the peculiar importance attached to it in the Scriptures. In this work are involved

The creation of a new heart in man;

The communication of divine knowledge;

The adoption of man into the divine family;

A perpetual presence with the souls of all, who are created

anew;

A continual communication of strength, patience, fortitude. peace, consolation, and hope;

The preservation of the soul from the fatal influence of temptations, lust, and all other spiritual enemies;

The final justification of the soul at the Judgment, and its establishment in the possession of immortal life:

Together with, what will be the subject of the next head of discourse, the accomplishment of such a Propitiation, as may be the proper source of all these wonderful consequences.

He, who admits these things to be included in the work of saving Man, must admit also that there can be no Saviour beside JE

HOVAH.

Should it be said, that all these things, except the last, are the work of the Holy Spirit; and that therefore they are here erroneously attributed to Christ; I answer, That they are indeed the work of the Holy Spirit; but, notwithstanding this, they are truly attributed to Christ; not only as He laid the foundation for them all; but as the Spirit acts not of himself, and only executes the pleasure of Christ under his commission.

This work, then, of saving Man is in the Scriptures attributed to Christ, in a manner so peculiar, that from it he derives his own

appropriate name, JESUS CHRIST, THE ANOINTED SAVIOUR; and is considered by JEHOVAH as being so much greater, and more glorious, than the work of creating the heavens and the earth, that, in comparison with it, that work shall not be remembered, nor come into mind.

3dly. As the Propitiation for sin, the Deity of Christ is the only ground of consistency in the Scriptural exhibitions.

As I expect hereafter to discuss Christ's atonement for sin, as one of the great parts of the Christian system; I shall, here, omit every thing concerning this subject, which is not necessary to the doctrine just now declared.

That Christ is in some sense a Propitiation for the sins of the World cannot be denied, unless by a direct denial of the express words, as well as the unquestionable doctrines, of the Gospel. 1 John ii. 2, And he is the propitiation for our sins; and not for ours only, but for the sins of the whole world. 1 John iv. 10, He loved us, and sent his Son to be the Propitiation for our sins. See also Romans iii. 25, Isaiah liii. 10, &c. The text, also, is a direct declaration of this doctrine. GOD sending his own Son in the likeness of sinful flesh, and of a sin-offering, or an offering for sin, &c.

By Christ's being the Propitiation for sin it is, here, necessary to mean only, that something, which, being done for the Sinner, the Sinner may be forgiven, and restored; but which, not being done, he must be punished according to the sentence of the Law, by which he is condemned. That so much, as is here specified, is included in Christ's being the propitiation for the sins of mankind, is unquestionably evident,

First, From the name, by which it is called in the Scriptures, in many instances; viz. aroλurpwois; translated redemption. When a person was taken captive in war, and condemned to perpetual slavery, or to death, a sum of money was not unfrequently paid, and accepted, for his ransom from these evils; this sum was called Aurpov; and the redemption of the captive from death, or slavery, was called aroλurpwois. The redemption of mankind from the slavery of Sin, and the everlasting death, to which the Sinner was exposed by it, is called by the same name. The Aurpov, or price of redemption, was paid, not by the captive, but

by another person. The price of Man's Redemption, in like manner, was not paid by himself, but by Christ: that is, Christ accomplished something, without which man would not have been redeemed from the bondage of death and sin.

Secondly, This truth is evident from Isaiah liii. 10, Yet it pleased JEHOVAH to crush him with affliction. If his soul shall make a propitiatory sacrifice; he shall see a seed, which shall prolong their days; and the gracious purpose of JEHOVAH shall prosper in his hands. Of the travail of his soul he shall see (the fruit) and be satisfied; by the knowledge of him shall my righteous servant justify many; for the punishment of their iniquities he shall bear. Therefore I will distribute to him the many for his portion; and the mighty people shall he share for his spoil: because he poured out his soul unto death; was numbered with the transgressors: and he bare the sin of many; and made intercession for the transgressors*.

In this passage it is clear, that, in the Covenant of Redemption here recited, JEHOVAH promised to Christ the seed, which should prolong their days, or be eternally blessed; a promise here repeated in many forms; on the condition, that he made his soul a propitiatory sacrifice for sin. It is therefore certain, that if he had not made this sacrifice, he would not have received this reward or, in other words, mankind would not have been saved.

Thirdly, The same truth is evident from Romans iii. 25, 26, Christ Jesus; whom God hath set forth to be a propitiation for sin, to declare his righteousness in the remission of sins, that are past ; that he might be just, and yet the justifier of him that believeth in Jesus.

From this passage it is evident, that, if God had not set forth Christ as a propitiation, his righteousness in the remission of sins, that are past, would not have been declared; and that he would not have been just in the act of justifying believers: in other words, If Christ had not become a Propitiation, the sins of mankind could not have been remitted, nor themselves justified.

In a former discourse it has, I trust, been proved, that, in the literal sense, by works of law no flesh can be justified before Gon:

* Lowth.

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