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an argument in favour of his proper divinity?

Christ's perfect example proves, at least, that he was an extraordinary person. No other sinless and perfect character was ever known among men. "There ‚is not,” nor has there ever been, "a just man on earth, who does good and sins not." Moses and Elijah were men endued with prophetic and miraculous gifts; they were favoured with immediate inspiration; they were eminent for piety and virtue; they had near access to, and familiar intercourse with GOD; but still they discovered human imperfection Moses, though distinguished by the meekness of his temper, yet, under great provocation, felt the impulse of passion, and spake unadvisedly with his lips. Elijah, though pre-eminent for his zeal and fortitude in the cause of God, yet once, discouraged by opposition, and intimidated by danger, quit ted his work for a reason, and retired to a cave.

But Jesus, un

der vastly higher rovocations, preserved his meekness; and in the face of more terrible danger and more violent opposition, maintained his fortitude and zeal. We must then conclude, that he was more than a man; for we see that the greatest and best of men-men endued with the most eminent abilities, gifts, and virtues, fell far below him. His example plainly confutes the Socinian doctrine, that he was a mere man, authorized and furnished only to instruct and reform mankind by his doctrine and example.

That he was truly and proper ly a man, it is agreed; that there was some superior nature united

to his humanity, it is generally conceded. But what was this nature? Might it not be an gelic? Need we suppose it to be divine? Now, whatever difficulty attends the latter supposition, attends the former. If there was a union of different natures to constitute his person, we may as well believe, that "the fulness of the Godhead," as that the fulness of an angel, or of a creature superior to an angel, "dwelt in him bodily." Either of the unions would be to us inexplica ble and incomprehensible; and both equally so. By denying his divinity, we neither explain, nor remove, nor diminish the mystery of the union, but leave it as great, as it was before.

Besides, have we such information concerning the perfec tion of angels, as will justify the conclusion, that the union of an angelic nature with humanity could have produced so perfect a character, as that of Jesus Christ? Angels are not impeccable. Multitudes of them have apostatized, and fallen into condemnation. Those, who have kept their first state, and who, we suppose, are happily secured from defection, are certainly much in ferior to Christ in purity as well as in dignity. They all worship him with humble views of themselves, and with admiring and adoring sentiments of his incom parable holiness. When Isaiah saw, in vision, the glory of the LORD, or, as St. John says, the glory of CHRIST, he thus spake of him; "I saw the Lord sitting on a throne high and lifted up, and his train filled the temple; and above it stood the Seraphim," or principal angels; "each one had six wings; and with twain

he covered his face, and with twain he covered his feet," in token of his humility and reverence," and with twain he did fly," to execute his Lord's will; and one cried to another, saying, "Holy, Holy, Holy is the LORD of hosts; the whole earth is full of his glory." Jesus is here called JEHOVAH, a name not given to any of the angels, except the angel of the covenant, the Lord Jesus.. He is elsewhere called the Son of God; and "to which of the angels said God, at any time, Thou art my Son ?" "God chargeth his angels with folly." When has he thus charged "his beloved Son," in whom he has declared himself "well pleased," and who professes to "have done always the things, which pleased him?"

The angels indeed are called holy; but still they are imperfect. They stand not in their own strength. It is the nature of a creature to be mutable. Had Jesus been mutable, he would have been incompetent to the work assigned him; for he might have failed, and the work miscarried. If, then, we suppose him to be a creature ever so perfect in his nature; we must suppose some kind of union with Divinity, to secure him from the possibility of error. And why may we not as well believe that Divinity was, in some mysterious way, united to the man Jesus, as believe that an angelic or superangelic nature was united to him, and this nature, in a way equally mysterious, supported by Divinity? Will not the latter supposition rather involve, than unfold the great mystery of godliness? Will it not rather perplex, than

simplify a great and wonderful doctrine, taught in Scripture with as much simplicity, as its nature permits, and with as much perspicuity, as the faith of the humble Christian requires?

There are angels, who kept their first state. But they never were appointed to so momentous a work, and never were subjected to such tremendous trials, as was Jesus Christ. Had any one of them been sent, as Christ was, in the likeness of our sinful flesh, and placed in the same situation, in which he was, who can believe that this angel would have conducted with equal dignity and constancy, benevolence and meekness, humility and patience? If reason may be allowed to speak in a question of this nature, will she not give her judgment in favour of Christ's Divinity?

We need not say that Christ's perfect character alone, is a full and decisive proof of his proper Divinity. c There are other proofs. Feal, this has its weight. At least it cpens the way for the positive evidences to come with greater force, and removes some principal objections. In the objections, which arise from certain metaphysical difficulties attending the union of different natures, we are not, at present, concerned; for, whatever hypothesis we assume, these still remain.

Let a man read the Bible, especially the New Testament, laying aside the fear of inexplicable mystery; and will he not believe that the Divinity of Christ is taught there? Admitting the doctrine to be true, what more decisive modes of expression would he expect, than those

which he finds? It is a general rule, to receive those, as doctrines of revelation, which, if they were such, could not be expressed in clearer and stronger

terms.

I remember once to have heard two gentlemen disputing on our present subject. One of them, arguing against the Divinity of Christ, said, "If it were true, it certainly would have been expressed in more clear and unequivocal terms." "Well," said the other, "admitting that you believed it, were authorized to teach it, and allowed to use your own language; how would you express the doctrine, to make it indubitable?" "I would say," replied the first, "that Jesus Christ is THE TRUE GOD." "You are very happy," rejoined the other, "in your choice of words, for you have happened to hit on the very words of inspiration. St. John, speaking of the Son, says, "This is rue God, and eternal life."

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There are unionsut the natural world, which the philosopher cannot explain. Why should the believer attempt, or the disbeliever demand, an explanation of the union between the divine and human natures in Jesus Christ? The Scripture says enough, when it tells us, that "God was manifested in the flesh" that "in Christ dwelt the fulness of the Godhead bodily." Does the philosopher go farther in stating the union between soul and body in man?

The Scripture asserts that "all things were created by Jesus Christ" that "he is before all things, and by him all things consist"-that "he searcheth the hearts, and trieth the reins

of the children of men"—that "he will raise the dead, and judge the world at the last day"that "all the angels of God worship him, and to him every knee shall bow, of things in heaven and things in earth”—that "as he through the eternal Spirit offered himself without spot to God, so his blood can cleanse from all sin, and purge the conscience from dead works." If we believe his Divinity, these doctrines are easily understood, and readily admitted. If we deny it, these doctrines become more difficult to be explained, and more hard to be received, than that which we deny.

Rash and injudicious explanations of the doctrine have probably been the cause, why some have denied, or been thought to deny it.

What is denied may perhaps, in many cases, be rather the human dogma, than the divine truth.

How far right conceptions, and correct ideas of this wonderful doctrine, may be essential to salvation, the humble Christian chooses to leave with him, whose judgment is always according to truth. His principal concern is with himself, to know the truth, and to be governed by it. For himself he examines carefully, that he may be fully persuaded in his own mind. But of his brethren he will hope charitably, and speak cautiously. Besure he will be slow to condemn, as heresy, the rejection of his own explanations of particular doctrines; for he knows, men may agree in the substance, but differ in the circumstances of the faith, delivered to the saints. At a time, when the gospel it self is opposed, its friends ought

to unite their strength in its defence, and be watchful, lest they weaken their own, and each other's hands by unnecessary controversy, and uncandid severity. But let not Christian candour degenerate into indifference, nor abandon the distinguishing doctrines of the gospel for the sake of peace. The wisdom, which is from above, is peaceable, but it is first pure. THEOPHILUS.

THE DECALOGUE.
SEVENTH COMMANDMENT.

"Thou shalt not commit adultery." MARRIAGE was originally the institution of the Creator, and was designed to promote the purity, domestic comfort, and social order of mankind. To guard men from violating its sacred duties is the object of this precept.

The comment, which our Lord has given us on this command, is evidently the dictate of true wisdom. "Ye have heard that it was said by them of old time, Thou shalt not commit adultery but I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." Let the ave nues to sin be shut. Chasten your thoughts, your words, and your actions. In gaining this point use every exertion. Vol. II. No. 8.

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present gratification can compensate in any degree for the loss of the soul. Let that gratification, therefore, be resolutely denied. Valuable as an eye or hand may be, it has no value, when compared with our peace and salvation. Less ground is there for comparing the pleasure of sensual gratifications of any kind with the consequent damage sustained both in this and in the future world.

This command has its foundation in the present state of things. What it requires is necessary for our own happiness, and also guards one of the best interests of society. The irregular, break through all bounds, and incapacitate themselves for the purity and order for which celestials are distinguished.

The crime here forbidden was punished by the law of Moses with death, inflicted by strangling, or stoning, according to the degree of aggravation attending the crime. It was peculiar to the Mosaic dispensation to remove the jealousy of a husband, when excited, by bitter waters administered in a solemn manner by a priest to the suspected person. When the suspicions had no foundation, the waters were of a salutary and invigorating nature; but otherwise, nothing can be conceived more instantaneously pernicious and fatal.

The deviations of those destitute of revelation were very great with respect to this commandment. The Lacedemonian virgins were taught to consider it as an act of religion to sacrifice their honour once in their life, out of respect to their god. dess Astarte. The same practice prevailed at Carthage. The

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but before its anniversary return, your power and patronage shall have passed to other hands: The venal crowd shall have forsaken your threshold; shall have laid you low, and brought you to that house where the small and the great, the servant and the master, lie down undistinguished together! Prepare to appear before the tribunal of that supreme Judge," with whom there is no respect of persons, and who shall render to every man according to his works.".

Ye high-minded possessors of the wealth of this world, who trust in your wealth and boast yourselves of the multitude of your riches!" How many such are this day saying by their conduct, with the rich man in the parable, each to himself, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be. merry!" but the day is coming forward, within this year, when God shall say to this or the other secure worldling," Thou fool, this night thy soul shall be required of thee." "Turn away thine eyes, then, from beholding vanity." Seek the true riches, the unfading inheritance; seek them in the right order, and they are assuredly thine forever.

Ye who are devoted to sensual enjoyments! "whose god is your belly" who are led captive by the lust of the flesh, the lust of the eyes, and the pride of life"-this year, Death, unwelcome messenger! may snatch some of you away from the haunts of dissipation, from the assemblies of gaiety, or from the convivial board, where you labour, in noisy mirth, to drown the recollection of the past, and

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the care of the future; saying, with the disciples of Epicurus, "Let us eat and drink to-day, for to-morrow we die." Should the awful summons meet you in such circumstances as these, with what consternation will your souls be overwhelmed? Like the king of Babylon, when at his impious feast he beheld the hand-writing on the wall, "Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other."

Many poor afflicted ones, who have spent their days in obscurity, under the pressure of accumulated hardships, shall, indeed, this year, obtain a release from the troubles of a present life, and pass, according to their respective characters, to regions of perfect bliss, or of severer endless

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This year too, as in all those that have gone before, Death. shall approach his destined victima in various ways and forms. Growing infirmities, slow wasting disease, or the multitude of years, shall prove to many the sure harbingers of mortality. Acute disease frequently makes the transition short, from the vigour of health to an untimely grave. Should war continue its ravages, how many lives, drag. ged forth by mad ambition, or engaged in the honourable defence of their country, may be expected to fall in deadly conflict! Of those "who go down to the sea in ships," it may be feared, that not a few shall, in the raging deep, find a watery grave. Nor shall even the merciless element of fire, probably, want its

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