NEW CONNEXION MAGAZINE:

JULY, 1870.

Theology and General Literature.

A SERMON.

BY THE REV. ABRAHAM SCOTT.

"But unto the Son he saith, Thy throne, O God, is for ever and ever."HEB. i. 8.

REASON, with all the assistance of human learning, cannot fathom the deep things of God. The redemption of the world by Jesus Christ was a mystery hid from ages and generations, but now by the preaching of the everlasting Gospel-and by this means only-it is made manifest to the saints. It is, therefore, our indispensable duty to receive this revelation with gratitude and humility; to take heed to the testimony God has given of his Son, as unto a light that shineth in a dark place; as the day-spring from on high which has visited us, to guide our feet into the way of peace. Of this regard to a Divine revelation, the apostle sets us an example in this chapter, where he proves the dignity of our Saviour's person from what is said of him in the Scriptures. The passage he quotes is in the fortyfifth Psalm, where David, speaking of the Messiah, calls him God, and ascribes unto him an eternal throne. He speaks honourably of angels, but gives to Christ a more excellent name, for unto the Son he saith, "Thy throne, O God, is for ever and ever." From these words we shall take occasion to discourse upon the divinity of Christ, by proving, in the first place, the truth of the doctrine; and secondly, showing its great importance.

I. In the first place, we shall endeavour to prove the truth of the doctrine.

1. That Jesus Christ possessed a Divine nature, in the fullest sense of the word, appears from this consideration, that in Scripture all the titles and appellations are given to him which belong to the Almighty; and they are all given to him, and to him only, without any reserve or apparent restriction. The evangelist calls him Immanuel, which, being interpreted, is God with us. The term God, we allow, is sometimes given to princes and magistrates, because, in their official capacity, they have some resemblance to the Deity; but when this name is given to Christ, there is frequently some other term connected with it, to show that it is used of him in the most proper and highest signification; to show that he is God, not only by office, but also by nature. The prophet calls him "the

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mighty God, the everlasting Father" (Isa. ix. 6). St. John, speaking of Jesus Christ, says, "This is the true God, and eternal life (1 John v. 20). St. Paul calls him the great God our Saviour; God over all, and blessed for ever (Titus ii. 13; Rom. ix. 5). And St. Jude concludes his epistle with these remarkable expressions: "To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever."

When Christ in Scripture is called Lord, the title is used in as high a sense, to all appearance, as it is possible to be used when applied to the Supreme Being. He is called the Lord from heaven (1 Cor. xv. 47). The Lord, both of the dead and living (Rom. xiv. 9). The Lord of all: and the Lord over all (Acts x. 36; Rom. x. 12). The Lord of glory (1 Cor. ii. 8). The Lord of lords (Rev. xvii. 14). The prophet says, "Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel (Isa. viii. 13, 14). This, as Peter declares, was spoken of Christ (1 Peter ii. 7, 8). "I saw," says this prophet, "the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts the whole earth is full of his glory." And St. John informs us, that thus said Esaias, when he saw the glory of Christ, and spake of him (Isa. vi. 1-3; John xii. 41). In the Old Testament, the Almighty is called the first and the last. "Thus saith the Lord, the King of Israel, and his Redeemer, the Lord of hosts; I am the first, and I am the last; and beside me there is no God (Isa. xliv. 6). And in like manner our Saviour says of himself, "I am Alpha and Omega; the first and the last: the Almighty" (Rev. i. 8, 17). The most mysterious and ineffable name is that of Jehovah. For this the Jews had such veneration that, after their return from Babylon they refrained from pronouncing it, and used as a substitute the term Adonai, or Elohim; and our translators of the Bible have so far imitated them, as to use most commonly the term Lord, where in the original it is Jehovah. This most venerable name, which occurs thousands of time in the Old Testament, almost in every instance belongs to Christ. As where it is said, "The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah." And again, "This is his name whereby he shall be called, Jehovah our Righteousness." Now, for what purpose, we would ask, could all the names of the most high God be given to Christ, but to convey to the world an idea of his eternal power and Godhead? Those sacred and venerable names, let it be remembered, were not given to Christ by the will of man; but by holy men of old, who wrote and spoke as they were moved by the Holy Ghost, as they were guided by the Spirit of that God who has solemnly declared that he will not hold them guiltless who take his name in vain; who is a jealous God, and his glory he will not give to another.

2. The Scripture declares Christ to be possessed of all the Divine perfections. It is evident that every creature must have had a beginning; could not have existed from all eternity. But Christ, we are told, was in the beginning with God (John i. 1). That he was

before all things (Col. i. 17). That his goings forth have been from of old, from everlasting (Micah v. 2). It is only the God of heaven that can be infinite in knowledge; that knows all the hearts of the children of men. But of this Divine attribute Christ was possessed. He knew what was in man: hence St. Peter exclaims, "Lord, thou knowest all things, thou knowest that I love thee (1 Kings viii. 39; John ii. 24, 25; Luke ix. 47). Men cannot, by all their searching, find out God to perfection. Such knowledge is too wonderful for us, so high that our utmost exertions fall infinitely short of attaining unto it. But Christ has the same knowledge of the Father, which the Father has of the Son. "As the Father knoweth me," says our Lord, "even so know I the Father" (John x. 15). Almighty power is another attribute peculiar to the Deity. Such power belongeth unto God that he can do all things. But we are told that whatsoever doeth the Father, that doeth the Son likewise. He must, therefore, possess equal ability (John v. 19). He upholdeth all things by the word of his power. "All power," he says, "is given unto me in heaven and in earth." Whether this is to be understood of power, according to the common acceptation of the word, or of authority, its being given to him implies that he possessed a previous capacity for its reception: for no creature could be made omnipotent, nor be invested with universal dominion. It is equally impossible for any but God to be in every place at the same time. But Christ, as the inspired writers declare, fills all thingsfills all in all. When upon the earth, he was still in heaven (John iii. 13). And ever since he ascended to heaven, he dwells with men upon earth. Wherever two or three are met in his name, he says, there am I in the midst. When he sent out the disciples to preach the Gospel, he promised to be with them always, even to the end of the world. And like the everlasting God, our Saviour is without any variableness or shadow of turning; "the same yesterday, to-day, and for ever" (Heb i. 12). And every other Divine attribute, we are made to understand, belongs to Christ: for "in him dwells all the fulness of the Godhead bodily." When he was made flesh and dwelt among us; he was made in the likeness of his Father's glory, and was the very express image of his Father's person. And let it be here observed, that we are not able to form more exalted ideas of God than those of eternal existence, immutability, infinite wisdom, almighty power, and unbounded goodness; which the sacred writers, throughout the whole volume of revelation, invariably attribute to Christ. Now, if these are not the distinguishing attributes of the Deity, it will follow that there is no revelation of God in the Scriptures; no knowledge of him in the world; and Christians, with all their advantages, can only worship an unknown God. But, on the other hand, if eternal existence, infinite wisdom, power, and goodness be characteristic of the Deity, then Jesus Christ, who possesses these perfections, must be God over all and blessed for ever.

3. the Saviour's divinity is further established by his wonderful works. The creation of the world is in Scripture attributed to Christ. By him were all things created in heaven and in earth, visible and invisible, whether they be thrones or dominions, principalities or powers; all things were made by him, and for him. He laid the foundation of the earth, and the heavens are the works of his