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A DEFENCE 
 
 or SOMR 
 
 IMPORTANT SCRIPTURE DOCTRINES, 
 
 BEING A REPLY TO 
 
 CERTAIN OIJJECTIONS URGED AGAINST THEM 
 
 IN 
 
 TWO APPEALS^ 
 
 Uatflii m»itrf to tf)c C1brt0ti*an ISutilir* 
 
 ■■■♦♦■«■ — 
 
 IN TWELVE ESSAYS : 
 
 FIVE, 
 
 EXTRACrED FROM THE WORKS 07 
 
 THE LATE REV. T. SCOTT, A. INI. ; 
 
 '. I AND SEVEN, 
 
 BY THE BAPTIST MISSIONARIES, CALCUTTA. 
 
 Contend earnestly for the faith, once delivered to the saints." Judi. 
 
 CALCUTTA: 
 
 PRINTED AT THE BAPTIST MISSION PRESS, CIKCULAR-ROAD. 
 
 1822. 
 
F R E F A C E. 
 
 AS this work will probably fall into the 
 hands of some not informed of the progress of 
 the present controversy, it may not be improper 
 to give a brief account of it from its first com- 
 mencement. 
 
 In the year 1820 was published a small 
 anon}Tiious pamphlet, entitled " The Precepts 
 of Jesus the Guide to Peace and Happiness, 
 extracted from the Books of the New Testa- 
 ment, ascribed to the Four Evangelists." A gen- 
 tleman with whom we have the happiness of being 
 acquainted replied to tlie above publication, under 
 the signature of " a Christian Missionary," in a 
 periodical work, called " The Friend of India." 
 The Editor of that work, agreeing with him as to 
 the subject, seconded his remarks by others, tend- 
 ing to shew the inadequacy of the performance to 
 accomplish the end at which it aimed, and to con- 
 firm the statements which had been made by the 
 Reviewer or Christian Missionary. The Editor, 
 considering, with the generality of the religious 
 
VI PREFACE. 
 
 world, that no man could be a Christian who reject- 
 ed the doctrines of the Gospel, styled the Au- 
 thor of the " Precepts of Jesus," whom he guessed 
 to be Rammohun Roy, an " enlightened Heathen." 
 The Compiler, regarding this as a term of reproach, 
 felt very indignant at it, and made " An Appeal 
 to the Christian Public in defence of the Precepts 
 of Jesus," under the character of " A Friend to 
 Truth ;" in which he acknowledges that the Editor 
 was accurate, though not justifiable, in supposing 
 that the Compiler of these precepts was Rammohun 
 Roy. The subject of the First Appeal is to justify 
 the selection he had made, to prove that the moral 
 precepts of Christ alone are necessary to salva- 
 tion ; and to shew that it was injurious, rather than 
 useful, to preach to the Natives concerning his 
 miracles and doctrines. To this Appeal the Editor 
 of the Friend of India replied ; and the Divinity of 
 Christ, and the importance of the doctrines and 
 miracles recorded by the Evangelists, were the 
 topics on which he principally insisted. In answer 
 to the above, Rammohun Roy made a " Second 
 Appeal to the Christian Public, in defence of 
 the Precepts of Jesus," in which his arguments 
 were directed chiefly against the doctrine of 
 the Trinity, and the sentiments commonly em- 
 braced by those called Orthodox. To this 
 another reply is expected in the Friend of In- 
 dia, and will in all probability make its ap- 
 pearance before this ; it is not unlikely therefore 
 
PREFACE. VU 
 
 that in our answers there may be some shnilarity : 
 this however, should it be the case, must be consi- 
 dered as purely accidental. 
 
 It may appear strange to some, that we 
 should interfere with the controversy, when it was 
 in hands so well capable of doing it justice ; on 
 which account it becomes proper for us to state 
 the particular reasons which have induced us to 
 publish. We were not influenced by an idea that 
 th<Te had been, or would be, any deficiency in the 
 replies of the Editor : but by a desire to contribute 
 our mite, however small, towards the establish- 
 ment of the truth ; and a wish to remove, as far 
 as possible, any erroneous ideas that may have 
 been entertained respecting ourselves. — We had 
 been thought by some to have exceeded the 
 due bounds of religious freedom, to have injur- 
 ed the cause of truth, and in some measure to 
 have sanctioned error, by allowing the Second 
 Appeal to issue from the Mission Press; and were 
 therefore anxious to avail ourselves of an opportu- 
 nity of removing, as far as practicable, any im- 
 pression that the opinions advocated in that work 
 were congenial with our own. — One who was for- 
 merly engaged with us in Missionary work, has 
 lately declared his belief in sentiments similar to 
 those contained in the Second Appeal, respecting 
 the claims of Jesus ; which, joined to the circum- 
 stance above alluded to, may have rendered our 
 views of the divinity of Christ dubious to those 
 
Vm PREFACE. 
 
 who are unacquainted with us ; on which ac- 
 count we thought it necessary to express our 
 sentiments on this important doctrine, and others 
 connected with it. We trust these reasons will 
 be deemed sufficient to show, that in what we 
 have done, we have not been influenced by any 
 desire to interfere with what belonged to others ; 
 but by the pecuhar exigence of circumstances, and 
 a sincere desire to contribute, according to our 
 ability, to the exposure of dangerous errors and 
 the establishment of Evangelical doctrines. 
 
 The present work, it will be observed, consists 
 of two parts, the one of a general, and the other 
 of a more specific nature. We felt it very neces- 
 sary to have some concise and clear elucidation 
 of the doctrines in question, that we might be 
 left more at liberty to meet the particular ob- 
 jections urged against them by the Compiler : we 
 also felt convinced that there v/ere many excellent 
 Christians, who, having no relish for polemical dis- 
 cussion, would be gratified in seeing some weil-exe- 
 cuted performance calculated to afford instruction 
 to every sincere follower of the Lamb, whether 
 learned or ilUterate ; and there was nothing that 
 had come under our observation which appeared 
 so well suited to both these purposes as the first 
 five Essays, which are the productions of the 
 late learned and pious divine the Rev. Thomas 
 Scott. In the second part we have avoided, as 
 much as possible, the repetition of any. ideas 
 
PREFACE. IX 
 
 contained in the first, and have confined ourselves 
 more particuhirly to the objections brought by 
 the Author of the Appeals against some of the 
 fundamental doctrines of the Gospel. Our ob- 
 ject has been, to point out the inconsistency of 
 his statements, the inconclusive nature of his 
 reasoning, and the M'eakness cf the objections that 
 he has urged against the truths embraced by the 
 serious part of the Christian community. How far 
 we have succeeded in cur attempt, must be left to 
 the impartial judgment of our readers to decide. 
 
 It may not be amiss to state, that the last se- 
 ven Essays were written by one person ; but since our 
 characters were implicatedas a body, and since they 
 contain the sentiments which we hold in common as 
 Christians, it was thought right to publish them in 
 a miited rather than in an indi\ idual capacity. 
 
 In what we have advanced, we beg leave ex- 
 plicitly to disclaim any feelings of personal iios- 
 tilicy or disrespect to the Author of the Appeals. 
 We oppose not men, but sentiments. It has been 
 felt by us a painful event that we have been, as we 
 conceived, in duty called to dispute with a Gen- 
 tleman, whom we so highly respect, on subjects so 
 momentous. It has therefore been our particular 
 endeavour, while freely commenting on the incor- 
 rectness and dangerous tendency of his opinions, 
 for the sake of our readers, to avoid every expres- 
 sion by which we might irritate rather than con- 
 vince our Author. 
 
X PRKFACE. 
 
 We wish also to mention, that we consider 
 ourselves under no obligations to continue this 
 controversy hereafter. As circumstances alone 
 induced us to enter upon it, so they alone will 
 determine our future conduct. 
 
 We cannot conclude these remarks without 
 expressing our sincere desire, that those into 
 whose hands this work may accidentally come, 
 may give the subject that attention which its im- 
 portance demands. Public controversy like the 
 present, though new in this country, is not new in 
 reality : it has existed in the world from the fall 
 of our first parents, and is little more than a con- 
 tention, whether God ought to have all the glory 
 of our salvation, or whether something consider- 
 able will not be due to man ; whether our reason 
 should submit to his word, or his word to our 
 reason : we trust therefore that every one, before 
 he ventures to pronounce the doctrines of the 
 Gospel unnecessary to salvation, will seriously en- 
 quire, whether this is the result of impartial exa- 
 mination ; or whether there is not some intellec- 
 tual pride or darling sin which prompts him 
 to such a conclusion, and which, if not eradicat- 
 ed by the influence of these holy doctrines, 
 must prove destructive to his eternal interests. 
 This is not a struggle for the establishment of 
 a theory, which may be believed or disbelieved 
 without producing any material effect on the pre- 
 sent or eternal state of the reader. No ; it enters 
 
PREFACE. XI 
 
 into the very essence of relig-ion, and is in our 
 humble opinion intimately and essentially con- 
 nected with our present peace and future happiness. 
 Separate therefore from all party feeling, we trust 
 every one will consider the arguments here advanced 
 not as matters of speculation, but as deeply affecting 
 the glory of God and the welfare of the immortal 
 soul. Our earnest prayer is, that this attempt 
 may be crowned with a divine blessing : that some 
 who have hitherto been ignorant of the nature of 
 Evangelical doctrines, may be brought to the ac- 
 knowledgment of the truth as it is in Jesus ; 
 and that those who profess his name may be con- 
 firmed in their most holy faith, and " grow in 
 grace and in the knowledge of our Lord and Sa- 
 viour Jesus Christ. To him be glory both now 
 and for ever. Amen." 
 
 Calcutta, 
 Dec. 1, 1821. 
 
Part I. 
 
 FIVE ESSAYS, 
 
 BY THE LATB 
 
 Rev. T. SCOTT, A. M. 
 
CONTENTS. 
 — •-♦-•^ — 
 
 Page 
 Essay I. — On the Deifi/ of Christ, I 
 
 Essay II. — On the Doctrine of our Lord's Deity, 
 shewing it to be essential to Chris- 
 tianity : with a brief Answer to 
 some ObJectio7is, 20 
 
 Essay III. — On the Nature and Design of the Me- 
 diatorial Office, sustained by the 
 Lord Jesus Christ, 37 
 
 Essay IV. — On the 3Ierits and Atonement of 
 
 Christ, 51 
 
 Essay V. — On the Personality and Deity of the 
 Holy Spirit; with some thoughts on 
 the Doctrine of the Sacred Trinity, 68 
 
ERRATA. 
 
 Page. Line. 
 
 96 36 for is read are. 
 
 122 8 ii,U')(vi'iiTQa.L iiL-^vt'iaQai, 
 
 173 2 — are — is. 
 
 224 
 
 21 — 
 
 -/I 
 
 ^/ 
 
 242 
 
 5 — simple 
 
 
 — siiiijle. 
 
 — 
 
 22 — them 
 
 
 — it. 
 
 266 
 
 22 — is 
 
 
 — was. 
 
 
 36 — were th 
 
 ey 
 
 — they were 
 
ESSAY I. 
 
 ON THE BEITY OF CHRIST. 
 
 A HE doctrine of a Mediator, through whom a just and 
 holy God deals mercifully with believers, is the grand 
 peculiarity of revelation : and it must, therefore, be of 
 the greatest importance for us to form a proper esti- 
 mate of the personal dignity of this Mediator. The 
 doctrine, which I shall here attempt to establish from 
 scripture, may be thus stated : " That Jesus Christ is 
 " truly and really God, one with, and equal to the Fa- 
 " therj being from eternity possessed of all divine per- 
 " fections, and justly entitled to all divine honours ; 
 " yet personally distinct from the Father, and so called 
 " his own Son, his only-begotten Son, &c. : but that, in 
 " order to the performance of his mediatory office, he 
 " assumed our nature into personal union with the 
 *' Deity ; became one with us, truly man, like us in 
 " all things, sin alone excepted; and that he is thus 
 " God and Man in one mysterious incomprehensible 
 " person : so that " all the fulness of the Godhead dwells 
 " in him bodily." 
 
 It is obvious, that no argument can be brought 
 against the doctrine of our Lord's essential Deity, as 
 here stated, from those scriptures, which speak of his 
 
 B 
 
Z ON THE DEITY OF CHRIST. 
 
 human nature, liis mediatorial office, or his inferiority 
 to tlie Father in both these respects : for our doctrine 
 impHes this, and even essentially requires it; as an am- 
 bassador, though subordinate by office to his prince, 
 is not su[)posed to be of an inferior nature, or of inferior 
 abilities to bini. We need not, therefore, discourse on 
 this part of the subject : it is generally allowed by all, 
 but Deists and Atbeists, that " Christ is come in the 
 ''flesh;" though numbers contend that he could not 
 have come in any other way ; (which renders the lan- 
 guage of inspiration unmeaning, if not absur-1:) and 
 others deem him a mere creature of some supra-an- 
 gelic nature, and only called God, in consequence of 
 his mediatorial exaltation. But the idea of a creature, 
 however exalted, being advanced to divinity, is so re- 
 pugnant to all rational principles, as wtU as to the 
 declarations of Jehovah, that " he knou's no God besides 
 " himself, and will not give his glory to another ;" that it 
 will not be necessary to discuss the subject^ with any jjar- 
 ticular respect to these distinct opinions ; but merely to 
 shew, that our Redeemer is b) nature " God over all, 
 " blessed for evermore." At present I shall adduce a few 
 select arguments, in direct proof of this point ; leaving 
 some other things, that belong to the subject, to be dis- 
 cussed in the next essay. 
 
 1. The reader will naturally turn his thoughts to 
 those scriptures, in which Jesus Christ is expressly 
 called God, and Loud. " Without controversy," says 
 the apostle, " great is the mystery of godliness, God 
 " was manifest in the flesh," (1 Tim. c. iii. v. 16.) He 
 not only allows his doctrine to be very mysterious, but 
 even appears to glory in it as •' the great mystery of 
 " godliness:" nor could it be controverted, or denied, 
 that it was a great mystery. We may therefore be sure, 
 that they, who would so interpret his words, as to ren- 
 der his doctrine scarce mysterious at all, do not under- 
 stand them : but they, who suppose him to mean, that 
 
ON THE DEITY OF CHR1?T. d 
 
 Jesus was Emiuaimol, (iod with us ; tiiat the child bora 
 at Bethlehem was the mighti/ God, us the ])ro[)het fore- 
 toUl; consider his proposition both Jis a great mystery, 
 and as rlie soiu'ce, centre, and support of e;o(lliness, 
 (Isaiah, c. vii. v. 14. c. ix. v. 6.) It would be super- 
 fluous, in this brief attempt, to do more than refer the 
 reader to the AvelUknown passaaces to this effect, (John, 
 c, i. V. 1—18. Pliil. c. ii. v. 5—8. Col. c. i. v. 15—17. 
 Heb. ch. i;) and to intreat hini to read thenj with atten- 
 tion, as the word of God ; and with earnest prayer 
 to be enabled to understand and believe them : for it 
 seems impos::^ible for human Uuii^uag'e to express any 
 sentiment more strongly, than they do the Deity of 
 Christ. He, " who was in tlie beginning with God, 
 '• and was God ; wiio made all tilings," so that " without 
 " him was not any thing nuule that was made ; bt/ 
 " tvhom and /or ichom iiii things were created, and bi/ 
 " w/io7n all things consist,'' and who " upholds all things 
 " by the word of his power, nnist be God over all, bless- 
 " ed for evermore ; for " he that made all tilings is God " 
 which surely none but an avowed Atheist will deny. 
 
 These, and several otlier passages of this kind, will 
 come again under consideration, towards the close ot 
 this essay : and this first argument may be concluded bv 
 desiring the reader to consider what the apostle meant 
 by saying, " The second man is the L >r<l from heaven " 
 if Christ be only a mere man, or a created beiu'*- ? (l 
 Cor. c. XV. ver. 4/.) 
 
 II. Several texts of the Old Testament concerninj'- 
 Jehovah are ai)plred in the New to Cin-ist. The nro^- 
 phet declares, " that whosoever shall call on the name 
 " ot Jehovah bhall be delivered:" this the apostle ap- 
 plies to Christ, (Joel, c. ii. v. 32. Rom. c. x. v. J8:) Vor 
 lie adds, " llow shall they call on him of whom thev have 
 " not heard ? or how shall th(.y hear without a preacher 
 " &c. ?" Now it is manifcsi, that Jot I predicted the 
 judgments, which awaited the Jews for rejecting- the 
 
 B 2 
 
4 ON THE DEITy OF CHRIST. 
 
 Messiah, (Acts, c. ii. v. 16 — 21 :) but they certainly did 
 call upon Jehovah, as the God of their fathers, to deli- 
 ver them, and yet they were not delivered, because they 
 would not join with those who called on the name of 
 Jesus : and they only who called on him were delivered. 
 As, therefore, the scripture cannot be broken, Christ 
 is Jehovah ; Paul considered him as such, and the event 
 demonstrated him to be so. The psalmist says, " Tastd 
 " and see, that Jehovah is good;" to this the apostle 
 manifestly refers, when he uses these words, " If so be 
 *' ye have taated, that the Lord is gracious — to whom 
 " coming as to a living stone, &c. ;" and in what follows, 
 the attentive reader will perceive, that he applies to 
 Christ, what the prophet had spoken of Jehovah God of 
 hosts himself. (Ps. xxxiv. v. 8. Isaiah, c. viii. v. 13 — 
 15. c. xxviii. v. 16. 1 Pet. c. ii. v 3 — 8.) Isaiah had a most 
 extraordinary vision of Jehovah in his temple: and the 
 evangelist declares, that " he then saw the glory of Christ, 
 " and spake of him," (Isaiah, c. vi. John, c. xii. v. 39 
 — 42 ;) and Paul applies to Christ's coming to judg- 
 ment what the same prophet had written of Jehovah, 
 swearing by himself, " that every knee should bow to 
 " him, and every tongue confess to God :" (Is. c. xlv. ver. 
 21 — 25. Rom. c. xiv. ver. 9 — 12.) Indeed the whole 
 passage referred to, especially the last verse, " In Jeho- 
 " vah shall all the seed of Israel be justified, and shall 
 " glory," proves that Emmanuel was especially meant, 
 in M^iom alone believers are justified, and glory: (I Cor. 
 c. i. V. SO, 31.) Instances of this kind might be easily 
 multiplied; but I Avould rest the argument principally 
 on those which follow. Jehovah, speaking to Moses, 
 declared his self-existent, imnui table, and eternal Deity, 
 by saying, I AM THAT I AM ; and ordered him to in- 
 form Israel, " that I AM had sent him to them." This 
 Christ expressly applied to himself, when he said to the 
 Jews, " Before Abraham was, I AM." Had he said, 
 Before Abraham was, / was ; it would sufficiently have 
 
ON THB DBM Y OF CHRIST. O 
 
 proved bis pre- existence to all, who believe hini to be 
 Truth, or to speak truth : but we catuiot allix any 
 meaninir to the words, as they now stand, unless we al- 
 low Him to be the eternal God. This his enemies of old 
 dearly i)erceived, and, therefore, they went about to 
 stone him for blasphemy : nor can they, who deem him 
 only a n)an, fairly dissent from tlieir verdict, however 
 it may be convenient to them to palliate the language 
 in question. Should we render tlie words, " I AM 
 HE;" they are then equivalent to those of Jehovah, 
 " Before the day was I am he," (Isaiah, c. xiiii. v. 13) j 
 ami the use of the present tense, with reference to 
 Abraham, who lived so many ages before, perfectly dis- 
 criminates this passage from all others, in which the 
 same expression is used, either by our Lord or any 
 other person : (lixod. c. iii. v. 14. John, c. viii. v. 58.) 
 Indeed the language of the passage in Exodus, and that 
 of Luke concerning it, (Acts, c. vii. v. 30 — 37.) lead 
 us to consider the eternal Son, the great Angel of the 
 covenant, as the speaker on this occasion : and whoever 
 attentively compares the appearances of Jehovah to 
 Abraham, Moses. Joshua, Gideon, and many others, 
 with the words of the Evangelist, " No man hath seen 
 " God at any time, the only-begotten Son — hath declared 
 " him," will be apt to conclude, that all these were dis- 
 coveries of that very Person in the form of God, who 
 afterwards appeared in the form of a servant. Again, 
 Isaiah introduces Jehovah, saying, " 1 am the first, and 
 " I am the last, and besides me there is no God." 
 This Christ, appearing in vision to John, expressly and 
 repeatedly claimed to himself, (Is. c.xliv. v. 6. Uev. c. i. v. 
 8, 11, 17, 18. c. ii. v. 8. c. xxii. v. 13:) now can any rea- 
 sonable man suppose, that Jesus, had he been no more 
 than a mere creature, would have used such language 
 of himself, and appropriated the very words, by which 
 Jehovah declared l\,is own eternal power, and Godhead ? 
 (Isaiah, c. xli. v. 4. c. xiiii. v. 10 — 12. c. xlviii. v. 1 1, 12.) 
 
6 ON THK DE;TY of CHRIST. 
 
 Finally, Jehovah claims it as hi?; prerogativ^e " to search 
 " the hearts, and try the reins :" and Christ n)()>t em- 
 phatically says, " And all the churches shall know, that 
 '' I am He, which searcheth the reins and hearts, &c.,'' 
 (Jer. c xvii. v. 10. Rev. c. ii. v. 23.) Did any holy 
 being ever use such language ? or would (he holy 
 Jesus, if he had not been One with, and E(iaal to the 
 eternal Father ? 
 
 III. We may next consider some things, which Clu'isc 
 spoke of himself, or liis disciples concerning Isim, as 
 manifest proofs of his deity. " Destroy," says lie, " this 
 " temi)le, and in tbree days 1 will raise it up again :" 
 but '• he spake of the temple of his ho;ly :" (John, c. ii. 
 V. 19-^-21.) Nut to insist on the appropriate sense, in 
 which he called his body a tctnple, as the immediate 
 residence of his Deity ; I would enquire, Avhether it be 
 not an act of divine power to raise the dead? Whether 
 any mere man ever raised his own body, after he had 
 been violently put to death ? and whether God did not 
 actually raise again the Man Christ Jesus ? The ob- 
 vious answer to these questions will evince, that Christ 
 had a nature distinct from his manhood ; that He was 
 truly God, as One with the Father; that He had the 
 power to lay down his life, and powtr to take it again ; 
 and that by so doing he proved himself to be the Son of 
 God, in that sense, which the Jews deemed blasphemy : 
 for that was the crime alledged against him, and which 
 they supposed to be blasphemy, by their law, (John, 
 c. xix. v. 7) Again, '■ 1 will," saith Christ to his dis- 
 ciples, " give you a mouth and wisdom ; which none 
 " of your enemies shall be able to gainsay :" now 
 who can give a mouth and wisdom, but God only ? 
 (Exod. c. iv. ver. 11. Prov. c. ii. v. 6. Luke, c. xxi. v. 15.) 
 Did any mere man, or holy creature even, advance such 
 a claim, or induce others to form snch exjjectations 
 from them ? Yet according to this promise, the evange- 
 list says, " Then opened he their understandings to un- 
 
ON THE DKITY OF CHRIST. /' 
 
 " (K'lsUuid the scriptures:" (Luke, c, xxiv. vcr. 45.) 
 To Nieodeimis, wlu) was astonished at his discourse on 
 regeneration, he said, *' If I have told you earildy things, 
 " and ye believe not, how shall ye believe, if I tell you 
 " of heavenly things ? And no nuui hath ascended into 
 " heaven, but he tiuit came down from heaven, even the 
 *' Son of Man ivho is in heaven," (John, c. iii. v. 12, 
 13.) Now in what sense could the Son of man be said 
 " to come down from heaven, and at tiie same time to 
 ♦' be in heaven," (even when he was speaking on earth,) 
 if there were not such an intimate union be^tween the 
 man Christ Jesus, and the Word, that •' in the beginning 
 was with God, and was God," that what belonged to 
 the one nature might properly be said of the other ? 
 Thus '•' God purchased the cliurch with /tis otvii blood;" 
 because He, who shed his blood, was Gjd as well as 
 man : and thus the Son of man was in h*?aven. because 
 that Person, whose omnipresence liiled the heavens, was 
 also the Son of man: and this wan doubtless a speci- 
 men of tliose heavenly things, which are far moi'e mys- 
 terious than regeneration. Similar to this, are those 
 declarations of our LortI, " Where two or three are gii- 
 " thered together in my nanie, there ntn I in the 
 '• midst of you ; and, lo, lam with you always, even to 
 " the end of the world," (Matt. c. xviii. v. 20. c. xxviii. 
 v. 20 :) which certainly are equivalent to the promises 
 of Jehovah in the Old Testament, that he would be 
 with his people in all their trials, &c. ; and can by no 
 ingemuty be separated from the attribute of omnipre- 
 sence : for Christ, as man, is in heaven, and is not per- 
 sonally present with his ministers and congregations. 
 " No one," says he, " knoweth who the Son is, but 
 " the Father ; neither knoweth any one who the Father 
 " is save the Son, and he to whom the Son will reveal 
 " him :" (Matt. c. xi. v. 2/. Luke, c. x. v. 22.) Is not 
 this an assertion, that the Son is equally incomprehen- 
 sible with the Father ; and a declaration that all knowledge 
 
8 ON THK DEITY OF CHRIST. 
 
 of God is erroneous, which is not learned by faith in him ? 
 When he was questioned, (probably before the Sanhe- 
 drim,) for healing on the sabbath-day, (John, cIj. v.,) 
 he answered, " My Father worketh hitherto, and J 
 " work ;" and the Jews considered this as a declaration, 
 that " God was his otvn Father," and as " making 
 *' himself equal with God." His subsequent discourse, 
 in which he stated his union of counsel and operation 
 with the Father, and often referred to his human na- 
 ture, and mediatorial undertaking, has beeu frequently 
 misunderstood : but surely. He who spoke of " quicken- 
 " ing Avhom he would," of " having life in himself," and 
 of " being honoured by all men, even as they honoured 
 the Father that sent him," cannot be thought to have ob- 
 jected to the inference, wliich had been drawn from his 
 first assertion. In like manner, when he had said, " I and 
 " my Father are One," one Being or Deity {^iiov numen), 
 and the Jews charged him with blasphemy, " because, 
 *' being a man, he made himself God," his answer, which 
 concludes thus. " that ye may know, and believe, that 
 " I am in the Father, and the Father in me," could not 
 be intended as a denial of their allegation ; though we 
 shovild allow that he waved the further discussion of the 
 subject, by referring to the language of scripture, con- 
 cerning magistrates as types of the Messiah : at least 
 the Jews did not so understand him ; for they renewed 
 their attempts to seize and stone him as a blasphemer, 
 (John, c. X. V. 27 — 39.) It would not consist with the 
 brevity required in this Essay, to consider particularly 
 our Lord's words to Martha, " I am the resurrection 
 " and the life, &c. ;" his reply to Philip, " He that hath 
 " seen me, hath seen the Father, — I am in the Father, 
 " and the Father in nie ;" with other expressions of his 
 last discourse with his disciples, &c. " They have both 
 " seen and hated, both me and my Father" — " All 
 " things that the Father hath are mine" — " Glorify thou 
 " me with thine ownself, with the glory, which I had 
 
ON THE DEITY OF CHRIST. 9 
 
 "with tlice before the world was" — " All mine" (in the 
 neuter i^ender, ini|)lyin,j^ all thini^fs, as well as all per- 
 sons) " are thine, and thine are mine," and others of 
 sindlar import : (John, e. xi. v. 25. r. xiv. ver. 7)9, 10. 
 c. xvi. V. 15 — 24 c. xvii. V. 5 — 10.) If Christ be no 
 more than a man, or a created beini^, such langiiaije can 
 onlv serve to [K'rplex a jilain subject, and mislead a simple 
 reader : and it is i)lain, that much learning, ingenuity, 
 and labour are required to put any plausible sense upon 
 it, wheu his Deity is denied. 
 
 Bnt our Lord's repeated promises of sending the Holy 
 S|)irir, to convince the W(jrld of sin, righteousness and 
 judgment; to glorif)' him, and to teach, and comfort his 
 disciples, &c. require a more particular consideration. 
 Without antici|)ating the subject of a future Essay, on 
 the Deity and Personality of the Holy Spirit, we may 
 assert without hesitation, that such promises coirld not 
 properly have been given by any mere servant of God. 
 The Holy Spirit must denote either a divine Person, or 
 the one living and true God operating in a peculiar 
 manner on the minds of men : and is it uot palpably 
 absurd to suppose, that any mere creature should direct, 
 or send, the Spirit of God, in either of these senses ? 
 The believer's union with Christ, and with the Father 
 through him, has sometimes been considered as coin- 
 cident with our Lord's union with the Father: but can 
 it be thought, that any Christian is one with God in 
 such a sense, that the Holy Spirit may as properly be 
 called his Spirit, as the Spirit of God ? Yet he is fre- 
 quently called the Spirit of Christ, as sent by and pro- 
 ceeding from him, (John, xv 26. xvi, 7, 10, 13, 15. 
 xvii. 21. Rom. viii. 9 — 1 1.) Indeed the words of Christ, 
 by which the promise of the Spirit is introduced, are 
 very remarUable ; " Whatsoever ye ask in my name, / 
 « Ufill do it r (John, xiv. 13—18 ) 
 
 The language of his disciples should also be noticed. 
 They repeatedly observe, " that he knew the thoughts 
 
 c 
 
10 ON THE DEITV OF CHRIST. 
 
 ** of men:" and John expressly says, " that he knew aH 
 " men; and needed not that any should testify of mau, 
 " for he knew what was in man" (John, ii. 25. 2 Chron. 
 vi. 30 Jer. xvii. 9, 10.) If this were not an unilenia- 
 hle ascription of omniscience, Peter certainly appealed 
 to that divine attribute without any reserve, when he 
 said, " Lord, thou knoivest all things, thou knowest that 
 •* I love thee," (John, xxi. 1/.) The attentive reader of 
 the evangelists will observe for himself many expressions 
 of a similar nature; which are never used of prophets, 
 apostles, or angels : these serve to shew us what the 
 disciples thought of their Lor<l; and John remarks, that 
 by his miracles " he manifested forth his glory :" where- 
 as all other servants of God referred all their works to 
 his glory alone, (John, ii. 11.) ' 
 
 The testimony of John Baptist i-^ peculiarly important 
 in this enquiry. *' He was filled with the Holy Ghost 
 " from his mother's womb ;" being " more than a 
 " prophet, and great in the sight of the Lord, above all 
 that had been born of woman," (Luke, i. 15. vii. 26 
 — 28.) Yet he deemed himself " unworthy to loose the 
 " Redeemer's shoe-latchet :" he declared, that '' of his 
 " fidness he and all his fellow-servants had received," 
 that " he needed to be baptized of him," and that " he 
 *' came from heaven, and was above all." And though 
 Jesus was the younger man, yet John assigned as the 
 reason why he was preferred before him, " that he was 
 " before him," which is absolutely decisive in respect of 
 his pre-existence, (Matt. iii. 11 — 14. John, i. 15, 16. iii. 
 27 — 36. Thus this excellent servant of God abased him- 
 self, and exalted the Saviour ; and in this was a perfect 
 contrast to those, who manifestly exalt themselves and 
 degrade him. The words of Gabriel to Zacharias con- 
 cerning John are also very remarkable; " Many of the 
 " children of Israel shall he turn to the Lord their God ; 
 " and he shall go before him," (even before the Lord his 
 God,) *•• in the s[)irit and power of Elias, &c." John was 
 
ON THE DEITY OF CHRIST. \i 
 
 the forerunner of Christ, and was sent to prepare his way 
 before iiim : VVlio then can fioiibt, but the ani,^^! consider- 
 ed the Messiah, (that was about to appear as Enunatniel), 
 to be the Lord God of Israel. Tins the prophets had 
 foretohl, and one of tbein calls the Messenger or Ant;el 
 of the Covenant, Jehovah : (Luke, i. 16, 17. Isaiali, xl. 
 3,4. 10, II. Malachi, iii. 1.) And we find Jehovah 
 of hosts repeatedly saying to another prophet, " TIiou 
 " slialt know that Jehovah of Hosts hath sent me to 
 " thee ;" (Zee. ii. 8 — 11. xiii. 7.) However, when " the 
 " Word became flesh, and tabernacled among men," all 
 his true disciples " saw his glory; the glory as of the 
 *' only-begotten of the Father, full of Grace and Truth." 
 (John, i. 14.) 
 
 IV. The works, which Christ hath undertaken, or 
 performed, evince his Deity. He, " who created all 
 " things, and upholds them by the word of his power, 
 " came a Light into tbe world, to be the Light of the 
 " world," and to " enligliten every man that conicth 
 *' into the world." (John, i. 4 — 9. xii. 46.) That 
 eternal Life, which was with the Father, was n)a- 
 nifested to be the life of men, (1 John, i. 1. 3.) He 
 hath engaged to give eternal life to all his true dis- 
 ciples, notwithstanding the opj)osition of all their ene- 
 mies ; to prepare mansions in heaven for them all j to 
 receive them to himself: to raise all the dead by his 
 word; to judge the whole world; and to destroy all his 
 adversaries " with everlasting destruction, from his pre- 
 " sence and from the glory of his power," by wliich " he 
 is able even to subdue all things unto himself:" (2Thess. 
 i- 7 — 10. Phil. iii. 21.) And can any tbing suffice 
 for this, except omnipotence and omniscience ? The 
 apostle speaks of Christians, " as looking for tbe 
 " glorious appearance of the great God, and our Suvi- 
 " our Jesus Christ :" (Tit. ii. 13.) Now the Great 
 God will not appear at the day of judgement, in his 
 Essence, (for no man hath seen or can see him ;) but 
 
 c 2 
 
1^ ON THK DEITY OF CHRIST. 
 
 Christ will appear, as the Great God our Saviour and 
 Judge, in his own glory as Mediator, and in the gloiy 
 of the Father ; exercising all divine perfections and so- 
 vereign authority before the whole world. And indeed 
 his language respecting that decisive season, is uni- 
 forndy majestic beyond ex[n'cssion, as every attentive 
 reader must perceive. Moreover, Christ " is exalted to 
 " give repentance ;" he is " the Author and Finisher 
 " of faith ;" even, M'heii he was " in the form of a 
 " Servant," " he had power on earth to forgive 
 " sins," " He has the keys of death and the invisi- 
 " hie world :" " Angels, principalities, and powers are 
 '■ subject to him ;" nay, they are " the angels of his 
 " power ;" and '* all creatures serve him." " Who 
 " then is this Son of David?" Is he not "the Son of 
 " God ?" Is he not the Root, as well as the Offspring 
 of David ? who, therefore, in Sjjirit " called him his 
 " Lord," many ages before he became his Son : for He 
 is " the Lord of all," " the Lord of Glory," and " the 
 " Prince of life." 
 
 It is absurd to ascribe all this to a derived and dele- 
 gated power ; (except as his human nature is intended :) 
 for how can omnipotence, omniscience, or omnipre- 
 sence be communicated, or exercised by a mere crea- 
 ture ? Moreover Jehovah declares, that " He made all 
 " things hy himself ;''' and " will not give his glory to 
 ^' another; and that there is no God and Saviour be- 
 " sides Him," (Is. xliii. 10, 11. xliv. 8 — 24.) Indeed 
 the authoritative manner in which Christ wrought his 
 miracles, in general without the least appearance of 
 reliance on any power but his own, was very different 
 from that of prophets or apostles ; who took great 
 care to have it understood, that they were merely the 
 instruments of him, in whose name they spoke. 
 
 V. The behaviour of our Lord towards those, who 
 honoured him, is another argument in proof of our 
 doctrine. The servants of God have always been de- 
 
ON IHK DKIIY OF CHIHST. 
 
 13 
 
 cidcd against every Uinil and deij^rcc of honour shewn 
 them, Avhich seemed to interfere with tlie glory of God : 
 and the seriptures referred to put this beyond all doubt : 
 (Gen. xli. 16. Dan. ii.28— 30. Aets iii 12, KJ. x. 25,20. 
 xiv. [4, 15. Hev. xix. 10. xxii. 9.) Yet it is obvious, 
 tliat Je-us did not object to similar liont)ius ; nay that 
 "he most honoured those, who thus honoiu'ed him;" (I 
 Sam. ii. 30;) and approved of men in exact [)roportion, 
 as they liad high tlioughts of, and hu"ge expectations from 
 him. Nor is there a single exception to this rule, in 
 his whole liistory; for his answer to the yoiuig ruler, 
 who called him '• good teacher," w.is an intimation 
 that he did not thiid; highly enough of him, and mis- 
 applied the epithet good, to one, whom he deemed a 
 mere man like himself. When the centurion compared 
 his power over all diseases, even in such as were at a 
 distance, to his own authority over his soldiers and ser- 
 vants ; he highly commended the greatness of his faith. 
 (Mat. viii. 8 — 10.) When the afflicted parent besought 
 him " to help his unbelief;" and when the disciples de- 
 sired him '• to increase their faith ;" no intimation was 
 given that their language was im{)roi)er: but who can 
 believe that aj)ostles would have approved of such re- 
 quests being made to them ? (Mark, ix. 24. Luke, xvii. 
 5.) He received, without reserve, that prostration, or 
 worship, agairist which prophets, apostles, and atigels, 
 decidedly protested, when j)aid to them : (Matt. viii. 2. 
 XV. 25. Luke, xvii. 16. John, ix. 35 — 38.) And when 
 various opinions were formed of him, he always best 
 approved of those, that thought m<jst highly of him, and 
 even suggested still more exalted apprehensions of his 
 glory : (Matt. .xvi. 13—19. John, xi. 21 — 27.) Now 
 by what means can we account for this ? Must we not 
 conclude, either that the servants were more humble, and 
 more jealous of the glory of God, than his beloved Son ; 
 or that Christ was conscious, •' that all men ought to 
 " honour him, even as they honoured the Father ?" for 
 
.14 ON THE DEITY OF CHRtST. 
 
 it is manifest that jje readily accepted of tliose honours, 
 wliich they most strenuously refused. 
 
 VI. The undeniable instances of divine worship paid 
 to Cln-ist, constitute another most conclusive ary:ument. 
 Worship, (properly sa called), is an ascription of the pe- 
 culiar honours of the Deity to any Being. To suppli- 
 cate a creature, though visibly present, for those bles- 
 sings, wliich God alone can bestow, is idolatry ; because 
 omnipotence is ascribed to a creature : and it is the 
 same to pray to any being, when not sensibly present, 
 even for such deliverances, as a creature might afford : 
 because it ascribes to it omnipresence, or omniscience; 
 which proves all the prayers of Papists to saints and an- 
 gels to be idolatry. The petitions before mentioned, for 
 " increase of faith," &c. were acts of worsliip paid to 
 Christ; as was the address of Thomas, " My Lord and 
 my God :" nor would any holy man, or angel, have re- 
 ceived them. The form of baptism, " in the name of 
 " the Father, the Son, and the Holy Ghost," must be 
 an appointed adoration of the Son, and Holy Spirit ; or 
 we must admit the greatest absurdities. No doubt Ste- 
 phen worshipped Christ, when he prayed to him to receive 
 liis spirit, and not to impute his death to his murderers: 
 otherwise we might deny Christ's own prayers to the same 
 effect, when he hung on the cross, to be an adoration of 
 the Father : ( Luke, xxiii. 34. 46. Acts, vii. 59, 60.) What 
 candid person can deny, tlvit Paul addressed Christ, con- 
 cerning " the thorn in his fle>h ;" seeing, when the Lord 
 answered, that " his grace was sufficient for him," he 
 even gloried in his infirmities, that " the power of Christ 
 " might rest upon him ?" (2 Cor. xii. 7 — 10.) Did lie 
 not pray to Christ, when he said, " Now God himself^ 
 " and our Father, and the Lord Jesus Christ, direct our 
 " way unto you, &c:" And, " Now our Lord Jesus Christ 
 " himself, and God even our Father, comfort your hearts, 
 " and establish you in every good word and work." 
 (1 Thess. iii. 1 1—13. 2 Thess. ii. 16, 17.) Such in- 
 
ON THE DEITY OK CHRIST. t5 
 
 Sttinoes show how familiar it was to ti>e apostle '* tO' 
 " honour the Son, even as he hononrtd the Father;" 
 and us tciHJini^ to the " glory of God the Father." 
 (Phil. ii. 11.) The apostolical blessinif is an act of 
 worsliip, coincident with that appointed by Moses, 
 Num. vi. 24 — '27. 2 Cor. xiii. 14.) yet Clirist and the 
 Holy Spirit are j«.ined in it ; and doubtless he was pray- 
 ed to, whenever grace and " peace," (the sum of all 
 spiritual blessings,) were sought *' from God our Father, 
 " and from our Lord Jesus Christ." Iideed it was the 
 grand peculiarity of Christians, that " t\wy called on the 
 " name of the Lord Jesus," (Acts, ix. 14. 21 :) and they, 
 who have attempted to interpret such expressions in 
 some other sense, do as little credit to their critical ta- 
 lents as to their orthodoxy. Not to multiply instances, 
 to which some possible objection n)ight be made ; the 
 words of Peter, (2 Pet. iii. 18,) are incapable of any 
 other construction. " Grow in grace and in the 
 " knowledge of our Lord and Saviour Jesus Christ ; to 
 " Him be glory both now and for ever, Amen." 
 
 As all the angels of God were commanded to wor- 
 ship his incarnate Son, so, when a door was opened in 
 heaven, all the angelic hosts are introduced as joining 
 the company of redeemed sinners, in ascribing eter- 
 nal honoiu' and praise to " the Lamb that was slain," 
 in union with "Him that sitteth on the throne:" 
 (Rev. V. vii.) No words can possibly be more emphatical, 
 than those used on this occasion : Can any man, there- 
 fore, after reading them, assert, that Christ is a mere 
 created being ? or that it is idolatry to worship him ? 
 Or will he pretend to believe that Book to be " the 
 " unerring word of God ?" or can he disprove its divine 
 inspiration, when its prophecies have been so remark- 
 ably accomplished ? This shews that our version is 
 faithfid in another place, (Rev. i. 5, 6 ;) and that every 
 Christian ought to join the saints of old, in saying, " Un- 
 " to him that loved us, and washed us from our sins in 
 
16 ON TUB DKITy OF CnRIfT. 
 
 '' his O'.vri blood, — he j^lory and dorniniori for ever and 
 *' ever. Amen." 
 
 VII. Lastly, owr r|(>ctrine Is confirmed by the al)sur- 
 dities into wbieh its njost able oppo^ers have been 
 driven. Such men have principally labonred to inva- 
 lidate those text-"-, that seem most exi>licit on this 
 subject: tboui^h we could prove- our doctrine, even if 
 tiichc evidences w(;re set aside : and for this reason I 
 have not adchiced one testimony, which is decisive, if 
 genuine, (as I suppose it to be;) because its authenti- 
 city has been so much di'-;j)uted : (1 John, v, 7j H.) 
 A short specimen, however, may shew with what success 
 they have laboured, wiio deny the Deity of Christ. The 
 Psalmi-^t, and from him tiie apostle, says of the Messiah, 
 " 'i'liy throne, O (iod, is for ever and ever, &c." CPs. 
 xlv. ('), 7- Heb. i. H, 9.) To elude the obvious infer- 
 ence from this text, it hath been said, that the words 
 may be rendered, " (jod is thy throne for ever and 
 *' ever." We read that heaven is (UxW throne, anrl the 
 earth is his footstool ; but whoever thought of God 
 himself being the throne, on which a creature was to 
 reign to eternity ? Instead of " Gofl was manifested in 
 ** the flesh ;" some would read it, " tvho was manifested 
 *' in the flesh :" in which case God must be the antece- 
 dent, as the context shews, and the sense remains pre- 
 cisely the same, (1 Tim. iii. 15, 16.) Others would read 
 it, " which (mystery) was manifested in the flesh;" and 
 then " which mystery" must be the nominalive case toall 
 the sub-e(pjent (rhunes in the verse : bnt \vhai('V('r may 
 be thought of the otlx'r |)ropositions, " which mystery 
 " was received up info glory," will scarcely be deemcl 
 the language of inspiration by any, who do not prefer 
 nonsense to ortliodoxy. But sometimes they seem dis- 
 posed to retain our reading, atifl to ex[)lain the expres- 
 sion to mean, " the wisdom and power of God being 
 '^ conspicuous in Christ ;" which would be also true of 
 Peter, or Mo-es ; and so this great mystery of godii- 
 
ON 'IIIK DKITV OF CH«I:»r. J7 
 
 ness at kiitfili is found to be no mystery at all ! — When 
 incrediiloiH Thomas was at hist eotivniced of Christ's 
 resiirreetioii, he exclaimed. " My Lord, and my God!" 
 And it cannot seem wonderful to those, who consider 
 that he knew the Messiah was to be called t^mmaiuiei, 
 an<l had heard him say, *• He that hath seen me iiath 
 " seen the Falher, ike." that lie should he convinced of 
 his Deity hy lii< resurrection from the dead : (John, xx. 
 20 — 31. lii)i\\. i. 2, .'3.) To set aside this testimony, 
 it jiath been !-aid, tliat the a[)o>tle's words were the lan- 
 guaife of astonivhment, atid not of adoration; as men 
 often tXi-laini, Mi/ Cod, when i^Mvatly surprised. But 
 are not such exclamations manifest violaticjiis of the thinJ 
 commandment, and ecriain proofs of men's irreverent 
 contempt of the name <»f (iod ? Who then can believe, 
 that the apostles used such profane \uii'j;\iiv^v before 
 Christ, without meetiiii,'- with tlie least reproof for it? 
 (Malt. V. 'A"/.) Surely such a solutioti must be improba- 
 ble in the hiirhcst degree; and they, wlio can admit it, 
 have no rii,dit to despise other men's credulity ! But in- 
 deed, the words do not aihnit of any such constructir>n, 
 consistent with the idiom of the orii,'inal lan^Miai^e. — 
 That mo>t aui,'n-t pa-^sai^e, with which John opens his 
 j,'ospel, has been so construed, in order to evade our in- 
 ference from it, that the nominative case to the verbs 
 u-icd in it nni<t be chani,'ed ai,'ain and ai^ain, without 
 the Ira^t intimation trivcnof it; contrary to all the rules 
 of i,'rammar. At other times, the JVord is supposed to 
 mean nothini,^ more, than the eneri,'y or power u\' (iod, 
 which was eternally with him and essential to him, by 
 which he made the world, and which was manifested iu 
 the man Jesus: but can any man in his senses snp[Kjse, 
 that this was all the meanini,' of the apostle's introduc- 
 tion to lus i^ospel, of the sublime thini,'s he :says of the 
 Word; and his becornini,' flesh and d well int,' anion £,' us ? 
 It any one sljoid«l thinU so for a monn lit, a second at- 
 tentive perusal must surely convince him of bis mistaKe. 
 
18 ON THE DEITY OF CHRIST. 
 
 Aware of this, it is now deemed convenient to set it 
 aside as no jKirt of revelation. — The interpretation g-iven 
 of another decisive evidence, (Phil. ii. 5 — 10.) is ground- 
 ed on a proposed different transhition, implying' " that 
 " Christ did not think of such a robbery, as that of being 
 " equal with God." But, not to mention the various 
 expressions used by our Lord, which certainly Avere thus 
 understood by the Jews ; who can believe, that the 
 apostle should [)ropose to his bi'ethren, as a perfect ex- 
 ample of humility, the conduct of a mere man, or crea- 
 ture, who barely did not claim equality with the eternal 
 God : which could be no more than an exemption from 
 the very summit of all possible pride and ambition ? His 
 argument, (as well as the meaning of tbe words,) 
 proves that " being in tlie form of God," signifies, being 
 truly God and a[)[)earing so ; even as the form of a ser- 
 vant and the fashion of man signify being truly man: 
 and how could a mere creature " take tipon him the 
 " form of a servatU," seeing he nnist always have been 
 a servant of his Maker.— To render the words of Paul, 
 (Ron), ix. 5,) "• God over all be blessed for ever," would 
 reduce his language to absurdity : ft)r what could he 
 then mean by saying, " of whom, as concerning the Jiesh^ 
 Christ came ?" Did ever historian describe the descent of 
 a i)rince in such language? and would it not be ridi- 
 culous in him to do so ? — Stephen's dying address to 
 Christ, has lately been considered, " as the words of a 
 '• man, in an extacy of devotion, or in the agonies of 
 " death," and therefore not of much weight in the ar- 
 gument: as if modern reasoners could better direct our 
 faith and worship, than this protomartyr, when full of 
 the Holy Ghost, favoured with the visions of God, and 
 replete Mith the light of Heaven! What shall we say 
 to Paul's Avords (2 Cor. viii. 0.)? Could he, who was 
 born in a staljle^ had not where to lay his head, and 
 (lied on a cross, be rich before he was poor ; if he had 
 not existed before he became nian? The words of 
 
ON THE DKIIY OF CHRIST. 19 
 
 Christ, which his disciples thouirht so plain, (John, xvi. 
 28.) and many other dcchirations he made, " that he 
 " cunie do\vn from heaven, &c." so presse<l the anci- 
 ent Socinians, as to induce them to feign that Jesus, 
 like Mahomer, went to heaven to receive his instruc- 
 tions, |)revious to his entrance on his ministry. But 
 modern Socinians have given up this tigment; they seem 
 conscious of their inability to maintain their old grotmd; 
 and, therefijre, they now intimate that apostles and evan- 
 gelists were mistaken, and that several books of the 
 scripture are not authentic. Tims they save themselves 
 much trouble, by answering all our witnesses at once : 
 and doubtless, they act prudently, in imitating the 
 church of Rome, by constituting them&elves judsfes of 
 the scripture, determining what parts of it are authen- 
 tic, and making their own schen)e the standard, by 
 which it is to be interpreted : for neither of their sys- 
 tems can subsist, except by a ])ropurtional)lc disre- 
 gard to, and degradation of the word of Gud. I feel a 
 confidence, that each of the argua)enls here adduced 
 are separately conclusive : how gretit then must be the 
 united force of them ? Yet only a small part of the 
 evidence can be contained in so brief an essay. I wouhl 
 therefore conclude, with observing, that the scriptures 
 were written to recover nun from idolatry, to the wor- 
 ship of the true God : and that idolatry consists in wor- 
 shipping such as hy nature are no gods. What then shall 
 we think of all the texts here adduced, if Christ bo not 
 God ? or what shall we say to John's conclusion of his 
 epistle ? Having mentioned Jesns Christ, he adds, '•' This 
 " person {ovtoc) is the true God, and etcrmd life. Little 
 " children, keej) voui'selves from idols." (I John, v, 20, 
 21.) . 
 
 I) '1 
 
ESSAY II. 
 
 On the Doctrine of our Lord's Deity, shewing it 
 to he essential to Christianity : with a brief 
 Answer to some Objections. 
 
 ▼ V E may not, in all cases, be able to determine ex- 
 actly what things are essential to our holy religion, and 
 what are not: yet the scriptures most evidently declare 
 some particulars to be so; and I cannot but consider 
 the doctrine of our Lord's Deity as one of these, nor 
 hesitate to say, that Christianity itself must stand or fall 
 with it. The greater decision is proper on this subject, 
 as our opponents seem lately to have shifted their 
 ground: they used to say, that " Christ's divinity was 
 " the master piece of absurdities — directly contrary to 
 " every part of natural and revealed religion, and to all 
 " the rational faculties God has given us :" " that a de- 
 " ceived heart had turned those aside, who hold the doc- 
 " trine :" and " that, by making more gods than one, it 
 " was a breach of the first commandment, &c," This 
 was a direct charge of gross idolatry, (which surely 
 must be a niortal sin:) and as the defenders of the doc- 
 trine denied, and even retorted the charge ; (shewing 
 that another god is substituted by Socinians in the place 
 of the God of the Bible ;) the cause was fairly at issue, 
 and was allowed to be of the greatest possible import- 
 
ON THE DUCrniNK OF OUR LORD's DKITY. 21 
 
 ance, and therefore entitled to the most careful, serious, 
 and impartial inve>tii;aUon, But at proent n)en are 
 i^eneraliy put off their guard, by the plausible and indo- 
 lent sentiment, that speculative o])inions are of little 
 consequence; and that doctrinal errors will not con- 
 demn those, uho are sincere, and lead i,^()od lives. And 
 an attempt has lately been made, by a champion of the 
 party*, to persuade a very large body of men, who mu- 
 versally profess the doctrine of Christ's Deity, that there 
 is no essential difterence between them, and the Soci- 
 uians ! On the other hand, some able defenders of the 
 doctrine, ?eeni disposed to allow, that the belief of it is 
 not necessary to salvation, or essential to Christianity ; 
 nay, that they who njost strenuously oppose it, (and not 
 always in the most unexceptionable manner,) niay yet 
 be accepted of God as sincere believers. Thus the sub- 
 ject, which used to be considered as of the utmost im- 
 portance, is now generally thought to be rather a mat- 
 ter of doubtfid disputation among Christians, than im- 
 mediately connected M'ith our eternal interests: and the 
 cause iiath more to fear from the indolent and contempt- 
 uous indifference of mankind, as to theological questions, 
 Avhich are not supposed essential to salvation; than from 
 the most strenuous and ingenious efforts of its most 
 learned opponents. 
 
 I shall, therefore, endeavour, in this essay, to shew, 
 that the doctrine of our Lord's Deity is essential to the 
 faith and hope of a Christian: and this will introduce 
 many arguments in proof of it, which have not before 
 been adverted to. 
 
 I. There are several texts of scripture, which expressly 
 prove the point. The Lord Jesus himself declares, 
 " that the Father hath committed all judgment to the 
 " Son; that all men should honour the Son, even as 
 
 • Dr. PneHtlej'R Address to ilie Meiliodisis ; |>iet'<tce to liie Letter* 
 ot' the U'eglevs. 
 
22 ON THK DOCTRLNE 
 
 i : 
 
 " tliey honour the Father: He that hououreth not the 
 " Son, honoureth not the Father, &c." (John. v. 22, 
 23.) If then the doctrine of his Deity be true, atid if 
 the very end of his mediatory authority, as the Son of 
 man, (v. 27) were this, tliat all men should honour him 
 with the same kind and dej^i'ee of honoiu', that is siiewn 
 to the Father: then such persons, as deny his Deity, re- 
 fuse to worsliij) him, and s[)end tiieir lives, with all their 
 power, to draw men oflf from tiiis faith and worship, do 
 not honour him at ail, i)ut greatly degrade him ; and 
 therefore, by -the vei'dict of their future Jiuli;e, they 
 *' do not honoTU* tlie Father that sent him." So iliat, if 
 otu" doctrine be true, it must be essential to Christianity. 
 It appears from scri[)tures ah'eady referred to, (Matt 
 xi. 2/. Lul\e, X. 22 ;) that tliey have no true kno\vle(li,'e 
 of the Father, \vl)o do not receive it from tlie revela- 
 tion made of him by the Son : but how can tliat man 
 be thought to learn the knowledge of the Fatlier from 
 the Son, who disregards his express declarations, " that 
 " He and the Father are One," " He that hath seen him 
 " hath seen the Father," &c. P If tiiese words do indeed 
 imply the Deity of the Son, as One with tlie Fatlier ; the 
 knowledge of God, which they who deny his Deity possess, 
 cannot accord to the revelation made by the Son, but must 
 be of another nature. The apostle says, (1 John, ii. 22, 
 23,) '■ whosoever denietli the Son, the same hath not the 
 " Fatlier." But can any man sujipose this related only 
 to a denial that Jesus was the Messiah ? l( this w^ere 
 all that was meant, then only avowed unbelievers were 
 concerned in the warning: whereas it is manifest, that 
 the apostle spoke of those who seduced, not such as 
 opposed, his Christian brethren ; and who, by denying 
 Jesus to be the Son of God, drew them off from the 
 true doctrine in that pai'ticular. As, therefore, they, 
 " who denied the Son, had not the Father;" the infer- 
 ence is unavoidable, that they, who deny the scripture 
 doctrine concerning tlie Son of God, (whatever that 
 
OK oi n i.oiin's DKiTY. 23 
 
 doctrine l)C',) liavc nut tlic Father lor tlieir God and 
 Portion. Many errors lelate to dilferent parts of tlie 
 struetnre. the removal of which (tliouirli ill spared) may 
 not wholly snhvert it : but this concerns the foundation, 
 and is ot" fatal consequence; " for other foiuidaiioi* 
 "can no man lay," cS;e.: (1 Cor. iii. 10 — 15.) Ai^ain, 
 the apostle (1 John, iv. 'J — (3.) lays it down as a rule, 
 that the Truth was to he known, by its aij:"reement 
 with the doctrine taui^ht hy hint and his brethren, 
 " with the Holy Gho>t sent down from heaven;" and 
 that everv tenet, however supported, nnist be a doctrine 
 of antichrist, which accoriied not with what they had 
 taught concerning the Person of Christ. According to 
 this rule, all pretences to new revelations, an<l every 
 philosophical reas,)ning, must be \\holly disregarded, as 
 springing from the spirit of error, if they contradict 
 the testimoiw of the apostles, as recorded in the scrip- 
 tures; and, if this error relate to the Person of Christ, 
 it is of antichrist. It may he allowed, that hy " cotn- 
 '• ing in the flesh," the reality of our Lord's human 
 nature was maintained: but who could iiave doubted, 
 that he was renlly a viaii, if it had been generally 
 believed, that he was no more than a man f And it he 
 could not have come otherwise ilmu in the Jiesh ; the 
 apostle Would hardly have made that an essential part 
 of his confession. But the coming of the only-begotten 
 Son of God in the flesh, as the anointed King, Priest, and 
 Prophet of the church, was indeed essential to his doc- 
 trine; and they who denied it, must have rejected or per- 
 verted all the rest. Sonic of those heretics, whom John 
 here so strenuously opposed, as the torerunners of the 
 princii)al aiktichrist, were the very persons, whom cer- 
 tain modern \uiitarians would persuade us to regard, 
 as the only |)rimitive Christians, who retained the faith 
 of the gospel in its original piu'ityl Afterwards the same 
 apostle (l John. v. 10 — 13.) declares, that the principal 
 testimony of God related to his Son; ami that he who 
 
24 ON THE DOCTRINE 
 
 believes not this testimony, " hath made him a liar, 
 " because he believeth not the testimony, which God 
 *' hath given of his Son, &c." As all revelation cen- 
 tres in tliis point, it is vain for a man to pretend that he 
 believes other parts of it, whilst he rejects its principal 
 doctrine. His opinion may indeed accord with the 
 testimony of God, in some particulars: he may assent 
 to scripture truths, because he thinks they may be 
 otherwise proved : but if his o\vn reasonings, or those 
 of some philosopher, lead to conclusions opposite to 
 the word of God; he hesitates not to treat that as a 
 lie. So that in fact such men do not believe God, but 
 other M'itnesscs, when they assent to scripture truths : 
 for they treat him as a false witness, when he contra- 
 dicts their preconceived opinions. Whence it is evi- 
 dent, that no man's belief of the Bible, or of any thing 
 contained in it, can be genuine, whilst he rejects " the 
 " testimony, which God hath given of his Son." This 
 also illustrates all those other passages, in which it is 
 declared, that " he that believeth not shall be damned :" 
 that " he who believeth not the Son, shall not see life, 
 *' but the wrath of God abideth on him, &c. :" because 
 it hence appears, that they treat the truth of God as a 
 lie, and so exclude tiiemselves fron) that salvation, 
 which is in Christ Jesus, for sinners, that by faith ap- 
 ply for an interest in it. And a man cannot believe the 
 Son, if he refuse to credit what he says of himself, as 
 One with the Father, &c. The same important caution 
 is again inculcated by the apostle, (2 John, v. 7 — il-) 
 who declares the man " to be a deceiver, and an anti- 
 *' Christ, who confesses not that Jesus Christ is come 
 " in the flesh," and that, " whosoever abideth not in 
 •' the doctrine of Christ, hath not God." Now the doc- 
 trine of Christ must have relation to his person, either 
 as God and Man, or merely Man. But if he that abode 
 not in that doctrine had not God ; and if the Christians 
 were forbidden to receive him into their houses, or bid 
 
OF THE DEITY OF CHHIST. 25 
 
 liim God speed, or at .ill to sanction Ids delusions ; 
 (thongli they niii^ht donbilcso have lelieved iiis uri^ent 
 wants, as an enemy in distress :) it must follow, that 
 the doctrine concertnn,' the person of Christ inessential 
 to Christiaiuty, and a rejection of the true floctriiie is an 
 antichristiim departure from the faith. And I appeal 
 to every impartial man to determine, whether such lan- 
 tjuai,'c, if we had first used it, would not have excited 
 the sneer of numbers, and an outcry of bii^otry against 
 us. The reader must observe, that the texts, here quot- 
 ed, are not brousi^ht as direct proofs of our Lord's Deitv, 
 (ihuuirli many of them do j)rove it) ; but to shew, that 
 a riij^lit fairh in this respect is essential to salvation by 
 Christ : and they doubtleAS so far establish this point, 
 that they, who treat such questions as immaterial, will 
 find it most convenient wholly to overlook them, or to 
 <leny them to be the unerring dictates of the Spirit of 
 Trutli. 
 
 II. Tiie peculiar nature of our Lord's mediation 
 warrants the same conclusion. The office of mediator, 
 between two j)arties who are at variance, seems to im- 
 ply, that the person performing it, stands in some re- 
 lation to each party; is likely to take care of the in- 
 terests 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 suj)posed, 
 that there are tliose things, in his character, &c. for 
 the sake of which the Father is pleased to j)ardon and 
 bless them, in behalf of whom he mediates. But (not 
 to antici|)ate the subject of a future essay) it suffices 
 to observe at present, that if the Father saw it necessa- 
 ry 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 
 
 B 
 
26 ON THE DOCTRINE 
 
 that it was -vvliolly improper for any other person to 
 sustain this office, or approach him in this character, ex- 
 cept his well-heloved Son, in whom he is well pleased j 
 and if sinners pertinaciously reject his authenticated 
 testimony to this divine Mediator, and will regard him 
 as a mere man ; they must exclude themselves from 
 the benefit of this gracious constitution, and exceeding- 
 ly affront both the Father and the Son. And can it be 
 supposed, that they are taught by that Spirit, whose of- 
 fice it is to glorify Christ, when they thus studiously 
 degrade him ? and yet, " if any man have not the Spi- 
 " rit of Christ, he is none of his." Indeed 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, of the evil of sin, &c.: and, in this view of it, the 
 j)crsoi;al dignity of Christ (like the centre stone of an 
 arch) sustains the whole : take that away, the whole 
 n)ust fall, either at once, or by degrees. And do not 
 facts prove, that they who deny the Deity of Christ, 
 soon learn to explain away the doctrine of the atone- 
 ment? and that of his intercession and priestly char- 
 racter is proportionably disregarded ; the evil and de- 
 sert of sin then seem to vanish from their view; they 
 have little fear of future punishment, but object to the 
 plain language of scripture on that subject : this makes 
 way for doubts about the authenticity, or divine inspi- 
 ration of the sacred oracles, and often terminates in 
 rejecting them : and, when such men are still pressed 
 with difficulties, from undeniable facts, they proceed to 
 deny the providence, and then the very being of a God. 
 It is manifest, that this hath been the unhappy progress 
 of many : when the Deity of Christ is denied, his medi- 
 ation cannot consistently be maintained ; and when 
 that is rejected, the Book in which it is the principal 
 subject, must soun sink into insignificancy at least, and 
 be treated with neglect. 
 
OF THE DKITY OF CHRIST. 27 
 
 III. The peculiar nature of tlie faitli, love, &c. wliiclj 
 the word of God requires us to exercise louards tl:e 
 Lord Jesus, confirms the point in question. The pro- 
 phet says, (Jer. xvii, 5, 6.) " Cursed be the man 
 " that trusteth in man, and maketh flesh his arm, &c." 
 And the Psalmist (Ps. cxlvi. 3,) says, " Put not your 
 " trust in princes, nor in the son of man, in whom 
 " there is no help:" yet nothing can be j)lainer, than 
 that we are required to put our trust in Christ ; and if 
 he were only the Son of man, and had oidy an arm of 
 flesh, I cannot see how we could trust in him, without 
 in heart departing from the Lord. The form of Bap- 
 tism, into the name of the Father, the Son, and the 
 Holy Ghost, implies a professed dependence for salva- 
 tion 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," implies 
 not only an assent to his truths, but a reliance on him 
 for all the blessings which he is exalted to bestow. 
 The apostle describes Christians, as those " who trusted 
 '' in Christ :" (Eph. i. 12.) faith, or its inseparable ef- 
 fect, is commonly described, by " coming to Christ," 
 " receiving him," "abiding in him," &c.: and such ex- 
 pressions must imply application to, and habitual de- 
 pendence on him, even now he is invisible to us, and 
 not present iu his human nature. We are commanded 
 " to walk in him," which must include a constant reli- 
 ance on his power, truth and love, as well as a regard 
 to his authority : (Col. ii. 6, 7-) '" He suffered being 
 " tempted, that he might be able to succour us when 
 " tempted:" (Heb. ii. 17, IB.) Does not this teach 
 us to apply to and rely on him in our temptations ? 
 He promised his disciples a mouth and wisdom ; (Luke, 
 xxl. 15 :) ought they not, therefore, to rely on him to 
 fulfil that promise ? Can he be our life, unless we de- 
 pend on him for the life of our souls ? (Col. iii^ I — 4.) 
 Does he forgive sins ? (v. 13.) and ought not the sinner 
 
28 ON THE DOCTRlNli 
 
 to rely oa liini for pardon ? Does lie send the Holy 
 Spirit, to teach, comfort, and sanctify his people ? and 
 ought we not to depend on him for that blessing? 
 Hath he all power in heaven and earth ? and shall we 
 do wrong to trust that j)ower in all circumstances ? 
 Has he engaged to be with his assembled disciples? 
 and should they not expect and depend on his gracious 
 presence ? (John, xiv. 20 — 24.) 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;" and how can this be, unless he habitually 
 relies on, and applies to him for every thing? If men 
 do not trust in Christ, they can experience no commu- 
 nications from him, nor niaintain any intercourse with 
 him : and it is no wonder, that they deride those as en- 
 thusiasts, who experience what they despise. But sure- 
 ly it would be idolatry to rely on a mere creature, in the 
 manner that hath been stated: if then such a depend- 
 ence on Christ be essential to faith, the doctrine of his 
 Deity must be essential also ; for r.o man can reasonably 
 rely on a mere creature, to forgive his sins, to sanctify 
 his soul, to raise his body from the gnive, and to give liim 
 eternal life. To form such expectations from him, we 
 must believe, that He is " God over all blessed for ever- 
 *' more ;" " the same yesterday, to-day, and for ever:" 
 (Heb. xiii. 8. Rev. i. 4. xi. 17-) In like manner the love, 
 which Christ demands of us, cannot belong to any mere 
 creatiu'e : we are required to love him more than our 
 nearest relatives, or even than our own lives ; nay, to 
 hate all these, when they come in competition with our 
 love to him; otherwise we are not worthy of him, 
 and cannot be his disciples : (Matt. x. 37- Luke xiv. 
 26.) Now, what is this but to love him supremely, and as 
 we should love the Father ? Nor are we once caution- 
 ed not to let our love of Christ interfere with " that 
 " love of God with all our hearts," which the law re- 
 
OF THK DKITY OF (IIKIST. 29 
 
 quires : it is not intimated, that there is any incongrui- 
 ty, {li>|)arity, or ecu distinction, hetneeti our love of 
 the Fattier, ami ot' the Sou: nay tiie more we love Chri-t, 
 the greater our love of the Father is supposed to be, and 
 the more j^hail we be loved of him : (John viii. 42. 
 xiv. 21 — 24. XV. 23.) The decisions of the great day 
 of account are rei)resented as to be awarded by tliis 
 rule; thev who liave loved Christ, and shewn thi-ir 
 love to him by kindness to his disciples for lii> sake, will 
 be consitlered as true believers, and righteous persons: 
 they, who shall be proved not lo have loved him, by their 
 neglect of his poor disciples, will be co^^iidt■red as un- 
 believers, and impenitent sinners, and condemned to have 
 their portion with the wicked ; (Matt. xxv. 31 — 46) 
 But can we suppose, that no mention would on this 
 occasion be made of the love of God, if the love of Christ 
 had been entirely distinct from it ; or if it were not cer- 
 tain, that the mure we love the Son, the more we love 
 the Father that sent him ? Thus the apostle's bene- 
 diction includes all, " that love the Lord Jesus Christ in 
 " sincerity ;" he denounces an awful curse on every man 
 who does not love him ; (Eph. vi. 24. 1 Cor. xvi. 
 22 :) and he represents the love of Christ, as the con- 
 straining principle of all his own <levoted laboiu's and 
 services : (2 Cor. v. 14, 15.) Another apostle speaks of 
 the love of an unseen Saviour, as the universal experience 
 of all Christians; (1 Pet. i. 8:) and when that apostle 
 denied his Lord, he was thrice interrogated, whether he 
 loved him, before he was re-instated in his pastoral office : 
 (John, xxi. 15 — 17) But no such special and pre- 
 eminent love towards any one of the tnere servants of 
 God is required of us : nay the apostle was afraid lest he, 
 or his brethren should be put in Christ's place, when he 
 enquired, " Was Paul crucified for you ? or were you 
 "baptized in the name of Paul?" (1 Cor. i. 13.) Yet 
 our Lord never intimated, that there was any danger, lest 
 his disciples should love Uim, in a degree, that would be 
 
30 ON THE DOCTRINE 
 
 derogatory to the rigbt>; of God the Father, who is a jea- 
 lous God, and cannot en(hire a rival in our affections, but 
 demands our whole lieart. How then can Christ dwell 
 in our hearts, as Lord of our affections, if lie and the 
 Father be not One ? As therefore we ought to love Christ, 
 even as we love the Father ;. it must be necessary that we 
 believe him to be the adequate object of that love ; both 
 for what he is in himself, and what he hath done for us: 
 and thus the doctrine of his Deity, if true, must be es- 
 sential ; and uidessvA^e believe it, how can we keej) clear 
 of the apostle's anathema? 
 
 Moreover, we are constantly reminded, that we are 
 not our own, biU the Lord's : we are iiis property, 
 because he made us : and, when l)y sin we had alienated 
 ourselves, we became his again, " bought with a price, 
 " to glorify him, in body and spirit, which are his :" 
 (1 Cor. vi. 19, 20. x. 31.) Yet the apostles always 
 speak of believers, as belonging to Christ; they are his 
 servants, his purchased flock, his espoused bride, (though 
 the Lord of hosts is called the husband of the Church, 
 Is. liv. 5.) the members of his body, &c. St. Paul 
 says, in one place, that " He was dead to the law, 
 " thathe might live unto God ;" in another, " that he lived 
 " no longer to himself, but to him who died for him and 
 " rose again ;" and that Christ died and rose again, that 
 he might be the " Lord, both of the living and of the 
 « dead." (Rom. xiv. 8, 9. 2 Cor. v. 14. Gal. ii. 
 19.) And he observes, that the Lord Jesus " redeeni- 
 " ed us from all iniquity, ar»d purifies us imto himself, 
 *' to be a peculiar people, &c :" (Tit. ii. 14.) Could 
 such language as this be properly used concerning ser- 
 vices to be rendered to a mere man ? Surely this would 
 be an idolatrous alienation of ourselves from the service 
 of our Maker, to devote ourselves to that of a fellow- 
 creature. But if Christ be truly .God, one with the Father ; 
 then our dedication of ourselves to his service is the same 
 as our devoted obedience to the Father that sent him; 
 
OF TllK DKllY OF CHRIST. 3i 
 
 ami is no other, than tlic prescribed luauner, in which, 
 as redeemed sinners, we are required to render it. In 
 short, it ninst be evident to all, who reverence the lan- 
 guage of scripture ; that we honom*, obey, anil worship 
 the Father, when we hononr, obey, and worshij) the Son; 
 and that all the gloi y rendered to the Son redonnds to 
 the glory of the Father, " \vho is gloi-ified in the Son :" 
 (John, xiii. 31. 32. xvii. 1—10. Phil. i. 20. ii. 11.) 
 Who can believe, that it shonld 1)0 the office of the 
 Holy Spirit to '• glorify Christ," if it be of little or 
 no consequence what men think of his Person ; or 
 if proper views of it are JU)t essential to Christianity ? or 
 that the a[)ostle, in this case, would have spoken of his 
 " name being glorified in and by his saints, both now and 
 "at the day of judgment?" ^2 Thess. i. 10 — 12.) If 
 Jesus were oidy a mere creature, Jehovah would give 
 his glory to another, if he inspired his servants to use 
 such language : so that the confidence, love, gratitude, 
 devotedness of heart, and the honour, wluch the scrip- 
 tures require us to render to Christ, must be impracticable, 
 uidess we have a proper judgment of his dignity and ex- 
 cellency : and we must either rob him of the glory due 
 to his name, or give Jehovah's glory to another, if we 
 mistake in this fundamental matter. 
 
 IV. The nature of heavenly felicity evinces this. The 
 language of the apostle is emphatical, " To depart 
 ** hence, and to be with Christ, which is far better :" 
 for this implies that the presence of Christ, the dis- 
 coveries of his glory, and enjoyment of his love, consti- 
 tute the happiness, i'ov which he longed; (Phil. i. 
 23. John, xvii. 24;) and wherein does this differ 
 from the beatific vision ? But in the last chapters of 
 Revelation, which describe tlie heavenly state, this is 
 still more plaiidy declared He, whose name is " Alpha 
 *' and Omega," says, '' I will give him that is athirst of 
 *• the water of life freely : He that overcometh shall 
 "inherit all things; and I will be his God, and he shall 
 
32 ON THE DOCTRINK 
 
 " be my Son :" (xxi. 6, /•) If any person should 
 explain this passage of the Father, it would only prove, 
 that "the Father and Son are one;" for the Son is 
 doubtless called Alpha and Onieg-a, &c. Again, the apo- 
 stle " saw no temple" in the new Jerusalem, " for the 
 " Lord God Almighty, and the Lamhy are the Temple 
 " of it : and the ciiy had no need of the sun, neither of 
 " the moon ; for the glory of God did lighten it, and the 
 " Lamb was the light thereof:" (xxi. 22, 23 ) He 
 next saw a " pure river of water of life, proceeding out 
 *' of the throne of God and of the Lamb" — neither " was 
 " there any more curse, but the throne of God, and of 
 " the Lamb^ shall be in it, and tiis servants shall serve 
 " him ; and ttiey shall see f)is face, and his name shall 
 " be in their foreheads:" (xxii 1 — 5.) Can any thing 
 be plainer, than that the writer of this book believed 
 the Son was One with, and equal to the Father : the 
 fountain of light, life, purity and felicity; in whose pre- 
 sence is fulness of joy, and pleasures at his right hand 
 for evermore ? (vii. 16, 17-) It is also mynifest, 
 that the worship of heaven is represented, as u con- 
 stant ascription of praise and honour to Christ together 
 with the Father : yet we cannot sing on earth the very 
 words of the heavenly choir, with apparent fervour, 
 and unreserved approbation, without danger of being 
 deemed enthusiasts ; as is manifest from the care taken 
 by many persons, to expunge every expression of this 
 kind from their books of psalms and hymns for public 
 worship, as well as from their other services. Will 
 there then be discordant companies of worshippers in 
 heaven ? Or, if all must be harmonious, are we never 
 to learn the song of the redeemed, till we come to hea- 
 ven ? Or how can we learn this song, if we never come 
 to a settled determination in our minds, whether the 
 Lamb that was slain be worthy of all worship and ho- 
 nour, or not? or if it be indifferent, whether we adore 
 
OF THE DEITY OF CHRIST. 33 
 
 .nnd expect felicity from him, us God ; or only respect his 
 iiicniory, as a ij^ood man ? 
 
 V. Lastly, the language of authority, which we are 
 certified that our future Judge will use at the last day, 
 i^lionld not j)ass unnoticed in this argument. As the 
 happiness of heaven is represented under the idea, of 
 entering into his joy, and beholding his glory &c : (Luke, 
 xii. 3/ Matt. \xv. 21 :) so the misery of the wicked 
 is spoken of, as a banishment from his {)resence, 
 and the endurance of his wrath. He will not sav, 
 " Depart trum God," but " Depart from me :" (Matt. 
 XXV. 41. 2 Thess. i. 9, 10.) And in a figura- 
 tive description of the great consternation of his ene- 
 mies, in which is an evident reference to the day of 
 judgment, iliey are introduced as calling on the rocks 
 and mountains " to hide them from the wrath of the 
 " Lamb ; for the great day of his wrath is come, and 
 " who is able to abide it?" [Rev. vi. 16, 17.) If then 
 we believe, that " he shall come to be our Judge," it 
 must be of the greatest importance, that we know who 
 lie i-!, by whom our eternal state is to be decided. For 
 surely it will be very dreadful for those to meet him 
 arrayed in glorious majesty, who during their whole 
 lives, refused him the honour he demanded, treated his 
 declarations of his personal dignity as false or unmean- 
 ing, and continually uttered hard speeches against him ! 
 (Jiide, 14, 1.5. Rev. i. /•) If then the season of his 
 coming be " the day of God," (2 Pet. iii. 12;) it 
 behoves everyone of us to " prepare to meet our God," 
 that we " may be foiu\(l of him in peace, without spot 
 " and blameless." 
 
 But to all these scriptural demonstrations of the truth 
 and importance of this es?cntial doctrine, some objec- 
 tions are opposed, which are considered as insurmount- 
 able — a few of them shall here be very briefly no- 
 ticed. It is objected,, that the Deity of Christ is incon- 
 sistent with the unity of God ; or else that it is irrational, 
 
34 ON TUB JDOCTRINE 
 
 utiinteliigible, and contraciictury. But doubtless some- 
 thing more than confident assertion is requisite to 
 j)rove the doctrine of the Trinity to be inconsistent 
 with the divine unity. The apostle speaks of the 
 body, soul, and spirit, as constituting* the same in- 
 dividual n)an ; (though some perhaps may object to 
 his language.) If then a man may be three in one 
 res])ect, and one in another ; do we know so much of 
 God, as to assert it is impossible that some\vhat si- 
 milar, but far superior, and more entire both in the dis- 
 tinction and in the unitv, sliould take place in his in- 
 comprehensible nature ? And ought not men to speak 
 more reverently and cautiously on a subject, about 
 which we know nothing more than what God himself 
 has taught us ; especially, as a great deal is spoken in 
 scripture^ which so strongly aj)i)ears to have this mean- 
 ing, that the bulk of Christians in every age have thus 
 luiderstood it? We do not say, that the Deity is three and 
 one, in the same sense; nor do we pretend to explain or 
 comprehend how God subsists in three Persons, the Fa- 
 ther, the Son, and the Holy Spirit; bui we should hiun- 
 bly believe his testimony concerning himself, and adore 
 his incomprehensible majesty. 
 
 One would scarcely have expected, that this doctrine 
 should have been objected to because it is mysterious^ 
 when the apostle expressly calls it " the great mystery of 
 " godliness." But indeed, till we can con)prehend our- 
 selves, it is absurd to object to mysteries in those things 
 whicli relate to the infinite God. Tlie power of mind 
 over matter is nsysterious in the highest degree ; yet we 
 must deny our own existence, as well as that of God, if we 
 do not admit it; for our will moves oiu* tongues and limbs 
 continually, yet we know not how. Mysteries, which 
 philosophy can never explain, arc found in the produc- 
 tion of every plant and animal. The style of God in all 
 his works is mystery ; and shall we suppose that his 
 own nature is not above all mysteries ? Experiment is 
 
OF I HE DKITV OF niRIST. 35 
 
 1ndee<l tlie proper standard of our discoveries of the 
 powers of nature : but in our iMUjuiries conccriiiutjf the 
 Creator and liis incomprehensible essence, we must be 
 fsatlsfied with Ids testitnony. Beyond this we cannot go: 
 liere we can niai\e no experiment: nay, the subject baf- 
 fles all our investigation. For " can we by searcbiui:;- find 
 " ont God? can we find out the Almii^iity to perfection ?" 
 
 If men object the inferiority of Christ to tlie Father, 
 as man and Mediator; or his " i^^rowth in wisdom and 
 stature;" we answer that those passai^es, whicii ascribe 
 omniscience and other divine perfections to him, demon- 
 strate that he had (inotlier nature in union with that 
 true humanity of which such tldngs are spoken. And 
 *' his deliverini^ up the kingdom to God, even the Fa- 
 *' ther," which has sometimes been objected to the doc- 
 trine of Ids Deity, only establishes the distinction be- 
 tween the absolute and everlasting kingdom of God, as 
 Creator; and the mediatorial kingdom of Christ, as the 
 divine Saviour of sinners. The absolute kingdom existed 
 before sin entered and will exist for ever, after the me- 
 diatorial kingdom shall have answered its grand design, 
 and shall have come to an end: but the Son will be one 
 with the Father to eternity, as he was in the beginning, 
 before time was, or creation had taken place. 
 
 If any person should be convinced, by these plain ar- 
 guments, of the truth and importance of this doctrine, I 
 would conclude with warning him not to rest m the no- 
 tion of it : but to a[)ply it practically, by relying on 
 Emmanuel for all things belonging to salvation, and by 
 rendering him that love, and honor, and worship, and 
 obedience, which are due to his name. The truth held 
 in unrighteousness can onlv increase a man's condemna- 
 tion ; but they who deem it the life of their souls should 
 endeavour to adorn it, and promote the knowledge of it 
 by all suitable means; remend)ering that " the servant 
 " of the Lord nuist not strive, but be gentle to all men, 
 *' apt to teach, patient, in meekness instructing those 
 
 F 2 
 
36 ON THE DOCTRINB OF CHRIST's DEITY. 
 
 " that oppose themselves; if God peradventure will give 
 " them repentance to the acknowledgment of the truth ; 
 " and that they may recover themselves out of the 
 " snare of the devil, who are taken captive by him at 
 " his will." 
 
ESSAY III. 
 
 On the nature and design of the Mediatorial 
 Office, sustained hy the Lord Jesus Christ. 
 
 M. HE Mediation of Christ between a Holy God ami 
 sinful men, has an immediate connection with every 
 part of that religion, which bears his name : and all, 
 wlio call themselves Christians, should use great dili- 
 gence, in seeking an accurate and adequate knowledge 
 of this interesting subject ; as far as they can tleduce 
 it from the sacred scriptures. It is, therefore, intended 
 in this essay, to make some observations on Mediation 
 in general ; — to explain the nature and ends of our 
 Lord's Mediation in particular; — to shew in what 
 respects he, and none else, was qualified to sustain 
 such an office ; — and to prove from scripture, that he 
 is a Mediator, in the sense that Avill be explained. 
 
 The interposition of a Mediator in the affiiirs of men 
 implies, that some difference, or ground of difference, 
 subsists between the two parties : it supposes, that, at 
 least, one of them has cause of complaint, or resent- 
 ment, against the other ; and that consequences, in- 
 jurious to one, or both of them, or to those connected 
 with them, may be apprehended, if the controversy 
 be not amicably terminated. To prevent these effects, 
 
38 ON THE MEDIATORIAL 
 
 some person, either of his own accord, or at the request, 
 and by the appointment of one, or botli the contend- 
 ing parties, interposes ; and endeavours, by his autlio- 
 rity, influence, or good offices, to effect a pacification, 
 on such terms as are supposed to be equitable, or at 
 least not materially injurious to either party : for if a 
 Mediator should take great care of the rights and in- 
 terests of one party, and evidently neglect those of the 
 other; he would be justly condemned, for acting con- 
 trary to the design and nature of his office. He should, 
 therefore, act as the friend of both ; accommodating 
 their differences, according to the justice of their 
 claims, and in a manner as satisfactory to each of them, 
 as can consist with equity and impartiality. 
 
 In some cases a superior in station or power may as- 
 sume the oflSce of Mediator, and by authority induce 
 the contending parties to accept of the terms proposed 
 to each of them. Jn others, the end may be accom- 
 plished by argument, remonstrance, or persuasion : and 
 this is nothing more than convincing both parties, that 
 they ought to make, or accept of, such concessions for the 
 sake of peace and their mutual good, as are equitable 
 and reasonable; and then inducing theai to act accord- 
 ing to the dictates of their understanding and con- 
 science. But sometimes, (especially when one ])arty is 
 much inferior to the other, and hath been highly cri- 
 minal or injurious,) the office of a Mediator will chiefly 
 consist, in prevailing with the off^ended superior, to ac- 
 cept of such concessions and satisfaction, as tlie other 
 can make, and not to proceed against him with rigour, 
 though he deserve it : and if this can be effected, it on- 
 ly remains for him to prevail with the inferior, or cri- 
 minal party, to make the required concessions, &c. It 
 may, however, so happen, on some occasions, that the 
 Mediator, out of great love and pity to the offender, 
 may offer to make compensation at his own expence, 
 for the injuries he hath done ; in order that the other 
 
OKFICK OF CHRI>T. 39 
 
 party may, without loss or tlisliouour, lay aside his pur- 
 poses ot" inflictini>' deserved puuishnient upon him — 
 Various (pialifications would be requisite for persons, 
 who slionld sustain tlie office ot" a Mediator between 
 two |)arties at variance, in any ot the cases which 
 have been stated : but our attention must principally 
 be fixed upon the last ; as it doubtless most accords 
 to the interestiniif subject, which it is intetuled to 
 illnstrate. Shoidd any one interpose between a so- 
 vereign prince and his rebellious subjecis, in order to 
 prevail with him to shew them mercy : it is obvious, 
 that he should himselt" be tree from all suspicion of 
 tlie least favonring their rebellion ; otherwise his inter- 
 position would render hini the more suspected. He 
 ouii^ht, moreover, to be a person of that rank, and cha- 
 racter, or to have done those important services, which 
 entitle him to the confidence of his sovereign, and tend 
 to render it honourable for him, at his instance, to par- 
 don those that deserve punishment. Every one must 
 perceive the absurdity of a criminal undertaking to 
 mediate in behalf of his associates in guilt : nor coidd an 
 obscure person, of indifferent character, and in no re- 
 spect entitled to, or possessed of, the affection, or confi- 
 dence of the prince, attempt such an interposition, with- 
 out manifest impropriety. If a company of men, in any 
 such circumstances, were desirous of thus conciliating 
 the favour of their offended lord ; they would naturally 
 turn their thoughts to one of his chief nobles, to some 
 person that had performed signal services with great 
 renown, or to his principal favourite, (Acts. xii. 20 ;) 
 or even to his beloved son, if they had any j)rospect or 
 hope of obtaining his good offices. — And if such a me- 
 diator could be engaged in their behalf, with so firm and 
 cordial an attachment to their cause, as to say with Paul, 
 when he mediated with Philemon for Onesimus, " if 
 " they have wronged thee, or owe thee ought, put 
 " that on mine account; — I will repay it j" (Philemon, 
 
40 ON THli MEDIATORIAL 
 
 rer. 19, 20;) and if he really were competent to make 
 good such an enafagement ; then his interposition would 
 have its utmost advantage for success. 
 
 But no mediator can be fully authorised for his office, 
 unless, by one means or other, both i)arties allow of his 
 interference : at least his mediation cannot have its due 
 effect, till they both accede to his terms, or plan of ac- 
 comniodating their differences. For if one parly autho- 
 rise him to propose certain terms to the other, as the 
 utmost that he will yield ; the whole must yet be frus- 
 trated and the dissention perpetuated, if these terms be 
 pertinaciously rejected : except when the inerliator acts 
 also as an umpire, and compels the parties to accept of 
 his prescribed conditions. — There is also an evident 
 propriety in a mediator's standing- in such a relation to 
 each of the parties, as to lay a foundation for his being 
 considered as an equal friend to both of them, in all re- 
 spects, in which their rank, or the justice of the cause 
 will admit of it : so that there can be no reason to sus- 
 pect, that a person, thus situated, will sacrifice the in- 
 terests or rights of one party, from a partial regard to 
 the other. 
 
 These observations, concerning the office of a Medi- 
 ator, as well ktioHU among men, may enable us to un- 
 derstand more clearly the doctrine of scripture respect- 
 ing the Mediatorial Office of Emmanuel : and we may 
 very pr()[)erly argue from them, in something of the 
 same manner, that Paul did from tlie office of High 
 Priest among the Jews, when he wrote to them con- 
 cerning the High-Priesthood of Christ. This indeed 
 was a divinely appointed type and shadow of the subject, 
 that the apostle illustrated and confirmed by it ; where- 
 as, our arguments, from the office of a Mediator among 
 men, derive their force from analogy, or the particulars 
 in which the cases coincide : yet as the Lord himself 
 has represented the office of Christ under the idea of a 
 Mediator: it is manifest that he intended to assist, and 
 
OFFICE OF CHRIST. 41 
 
 not to mislead, or confii>e, our apprehensions, by this 
 allusion ; and tiiis authorizes u? to make what u<e we 
 can, witli caution and sobriet), of the case alhided to, 
 in order to ex'pUiin more clearly the subject which is 
 illustrated by it. 
 
 \A'e must, therefore, in the next place reflect on the 
 need there was for " a. Mediator between God and 
 " man." Had the human species never forfeited the 
 favour, or incurred the displeasure, of their bountiful 
 Creator; a Mediator could never have been wanted; 
 for he was of himself sufficiently disposed to favour and 
 bless the worU of his own hands. Had not man been 
 brought into a state of alienation from God, and had he 
 not been exposed to his just indignation ; no reconcilia- 
 tion, and consequently no peace-maker, could have been 
 required. The a-igels in heaven approach their God 
 and Father, without the intervention of a Mediator : and 
 so doubtless did man, before sin had made a breach be- 
 tween God and bin). When the first Adam had bro- 
 ken the commandment, and forfeited the covenant of 
 his Creator; and so sin and death had entered into the 
 world, to pass upon the whole race, that was about to 
 descend from him : then " was the second Adam, the 
 " Lord from heaven," promised to be the Mediator of a 
 new covenant; under the title of" the seed of the wo- 
 " man, who should bruise the serpent's head." Thus, 
 the entrance of sin gave rise to the whole plan of a Me- 
 diator: and the malignity or desert of sin alone requir- 
 ed such an exalted Mediator, and such a meritorious 
 mediation, as the scripture reveals ami proposes to us. 
 For if a righteous and holy God had not viewed 
 sin, as so evil in its nature and effects, that it would 
 be utterly inconsistent with his glory, to shew mercy 
 to transgressors, unless some constitiition of this kind 
 were previously formed; that love, which provided 
 the Mediator, would have sulficed, (so to speak,) to 
 induce him to pardon iheiu without one. VVe must 
 
 G 
 
42 
 
 ON THE MEDIATORIAL 
 
 not, therefore, inuig^ine that tlie Mediation of Christ is 
 needful, in order to prevail with God to pity, love, and 
 ?ave sinners: on the contrary, Me should consider it, as 
 the grand effect of his compassion and good will, 
 and as intended to render the exercise of his plenteous 
 mercy consistent with the honour of his justice, and 
 conducive to the harmonious display of all his perfec- 
 tions. 
 
 Men had forfeited tlicir Creator's favour, and de- 
 served his anger by transgression ; they had also lost 
 his holy image, and become vile and miserable, even 
 " vessels of wrath fitted for destruction :" but it pleased 
 their offended Sovereign, " to the praise of his glory," 
 and the discovery of his infinite and everlasting mercy 
 and bounty, (for God is Love,) to purpose the recon- 
 ciliation, recovery, and eternal felicity of an innumerable 
 multitude of the fallen race. It did not, however, 
 become him, as the infinitely righteous, and holy 
 Governor of the universe, to shew such favour to the 
 guilty and unholy, without adopting some decisive 
 method of shewing his judgment concerning their 
 crimes and deserts : — otherwise it might have been 
 supposed, that he did not wholly abhor sin ; that he 
 meant to desist from the demands of his violated law; 
 that it needed not to have been made so strict ; that it 
 was not requisite for his rational creatures on all 
 occasions to obey it, or that transgressors should be 
 punished according to its sanction ; and that it was 
 owing to some other cause, than his perfect justice, 
 and holy abhorrence of evil, that he so severely 
 executed vengeance on some of his rebellious subjects. 
 To obviate such conclusions, it became the God of 
 Glory to devise some i)lau, according to which the 
 largest exercise of liis pardoning mercy and saving 
 grace, might consist with the most affecting display 
 of his avenging justice, and hatred of iniquity. For 
 this purpose, as is manifest from the scriptures, his 
 
OFPICB OF CHmST. 43 
 
 itifinitc wisdom ami love had formed, aiul then revealed, 
 the plan of a Mediator, throjiirh whom, a new covenant 
 wa^s arraiie;ed, and proposed tu sinners ; accordini^ to 
 which, all thin2:s pertaining to eternal life are freely 
 hcstowed, for his sake, on all who apply for them in 
 the appointed way : " Thns the riches of God's mercy 
 *' have ahoimded towards us, in <dl wisdom and jjru- 
 *' dence :" (l'^i)h. i. 7j ^0 Tliroui^h the intervention of a 
 Mediator sinners are saved; and yet the Lord does not 
 so mnch as seem to favour sin ; nay, he in the most 
 decisive manner, shews his judg"mcnt of what punish- 
 ment it deser\es, his holy abliorrence of it, and his de- 
 termination ii all j)()ssihle cases " to magnify his law 
 " and make it lio!)ouraI)le." 
 
 If, in discoursing on such subjects, we are constrain- 
 ed to accommodate our language and reasonings to the 
 conceptions and \)-ages of men ; we do no more, than 
 imitate the sacred writer>, and can aptly express oiu* 
 meaning in the words, which they have used before us : 
 whereas they, who object to such explanations, are 
 obliged to represent the style of scripture, as highly (if 
 not absin-dly) figurative ; and frequently to caution 
 their disci[)les against a too literal ex|)lanation of it : 
 nay, it costs them much labour, as well as great inge- 
 nuity, to furnish such interpretatiotis as accord with 
 their rational systems, and which common readers could 
 never have thought of: and what is this, but an insi- 
 nuation, that the !«acred writers have used a language, 
 extremelysuited to mislead and confuse the unlearned and 
 simple part ofmankind ? But indeed, the apostle has shewn 
 at large, (Rom. iii.) that the Mediation of Christ was 
 intended especially for this end, " that God might be 
 " ju-t and the jn-stifier of tiie believer ;" " a ju-^t God^ 
 " and a Savioiu-." 
 
 If we examine the subject more mimitely, we shalt 
 find, that the Mediation of Christ is of that kind, which 
 required such a person to sustain and i)erform it, as the 
 
 G 2 
 
44 ON THE MEDIATORIAL 
 
 gci'iptures testify him to be. If any one should intf'r- 
 pose between an offended sovereign, and his rebellious 
 subjects J in order that, for his sake, exemption from 
 punisliment, and the grant of valuable privileges should 
 be conferred on them: He must stand high in the esti- 
 ination of the prince, and be a person of known worth, 
 and dignity among all, who are acquainted with the 
 transaction : otherwise there would be no ground to 
 expect, that his requests would be attended to, or any 
 care taken, if they were, to n)anifest the demerit of tiie 
 pardoned offenders, or the clemency and bounty of their 
 reconciled sovereign. But wliat man, or mere crea- 
 ture, could thus interpose between the infinite God, and 
 the apostate children of men? Who could have thought 
 of requesting, that for his sake, and at /us instance, all 
 the crimes of those, who came in his name, should be 
 pardoned, all their wants supplied, and all sj)iritual and 
 eternal blessings conferred upon them? Would not 
 such an intrusion have been considered as an act of re- 
 bellion, or at least, a preference given to the haj)piness 
 of rebels above the glory of God ? Who among the 
 angels of heaven, or any of the creatures, that God has 
 made, could pretend to personal dignity, excellency, me- 
 rit, or services sufficient to authorize such a requisition ? 
 Or how could it have been imagined, that if the Lord 
 did not see good to sj)are and bless sinners for his own 
 name's sake, he would be induced to do it for the sake 
 of a derived, dependent being, who lived, moved, and 
 existed in, and by him alone ? Had it been consistent 
 with, or conducive to, the display of his glory, to have 
 saved sinners, without an atonement ; he would not 
 have wanted any external inducement to do it : if it 
 were not, could any one possibly prevail with him to 
 dishonour himself? Or could any mere created Being 
 have undertaken t(» render the exercise of mercy and 
 grace to sinners, consistent with his perfect justice, and 
 the honour of his law ? Alas ! their best services must all 
 
OFFICE OF CHRl?'i". 45 
 
 be (i\ie for thcinsohcs, and on account of benefits alrea- 
 dy conferred : even tlu'ir own felicity, strictly s[)caUing', 
 must he ijraluitous, not nuriied: nor hath one of them 
 power to eiuhu'c the |)uiiislMnent of a sinii:U' transi^rcs- 
 sion, without finally sinking' under it ; for the waives of 
 sin is death. So that it cannot be conceived, that the 
 ortice ot" Mediator between God and man, which Christ 
 performs, could jjossiblv have been sustained by any 
 mere creatiu'c ; or that any of them hii.d sufficient love 
 to have induced liim to undertake it, for the benefit of 
 the unholy and i-ebelliou-. But when the eternal Sou 
 of the Fatlier ; when he, who created and upholds all 
 worlds, for xchom ail thinij;s were made, and whom all 
 ani^els worship, voliu.tarily engat^ed himself to mediate 
 a peace between the offended sovereign of the universe 
 and his sinful creatures : " to the principalities and pow- 
 "*' ers in heavenly places was known, — the manifold wis- 
 *' (lorn of God;" and all the holy intelligences, that ever 
 have been, or shall be made acquainted with this grand 
 design, must perceive, that his personal dignity, and ex- 
 cellence; his ineffable union with, and relation to the 
 Father; as well as his boundless power, love, and holi- 
 ness, rendered him in all respects the proper person to 
 accoin[)lish it, and bring it to a ha[)py and glorious 
 event. — And that he oidy was competent for such an 
 undertaking. 
 
 If a Mediator was to be constituted for such ends, as 
 have been stated, it must be ju-oper that the Lord should 
 choose, and appoint him to this important office. " No 
 " one taketh this honour to himself, but he that is 
 " called of God." A self-appointed Mediator must have 
 been deemed an intruder: the criminals could not rea- 
 sonably expect to liavc the nomination of him; they 
 had no just ground of complaint ; the whole design 
 must be formed for their relief and advantage ; the 
 rights and glory of God must be first considered and 
 secured, in the execution of it; and he alone could know, 
 
46 
 
 ON THE MUDTATORfAL 
 
 whom it became him to entrust with so vast a concern, 
 as involved in it, not onlv the interests of his universal 
 kingdom, but the eternal honour of his own Great 
 Name. We know to whom he hath committed this 
 office; and we are sure, from the event, that he saw 
 none else in heaven or earth, whom he could so proper- 
 ly have appointed to it : for he does nothings in vain, 
 and would not have sent his only-begotten Son on a 
 design, which one of his servants could have executed, 
 with the same success, and advantage. But we may 
 understand enough in this matter, to perceive, that it 
 would have been highly improper, for the infinite God 
 to have appointed a mere creature to such an office ; 
 and to have intrusted his own glory, the salvation of in- 
 numerable souls, and the interests of his everlasting 
 kingdom, into such hands : in such a cause, " he puts 
 " no trust in his servants, and charges even his an- 
 " gels with folly :" (Job, iv. 18.) Yet at the same 
 time, this Mediator is, in all respects, suited to our 
 case, and worthy of our confidence. If it had been 
 revealed, that God would deal with us through a Me- 
 diator, and we had been required to look out for one, 
 on whom we could most entirely and unreservedly de- 
 pend, even when eternal happiness or misery was at 
 stake ; what could we have done ? We could never 
 have entrusted such an important cause in the hands 
 of any nieie man : the more we had considered tlie 
 matter, in all its difficulties and consequences, the 
 greater hesitation should we have felt, to confide it to 
 the hands of a mere creature ; as all are changeable, atid 
 we should have been apprehensive, lest some want of 
 power, love, truth, wisdom, or constancy should in- 
 duce a faiku'e, when our eternal All was at stake. But 
 we could never have thought of such a Mediator, as 
 our offended God hath himself provided, appointed, and 
 revealed, " who is the same yesterday, to-day, and for 
 ever," and who is " the true and the holy One," " Em- 
 
OFFICE OF CHRIST. 47 
 
 iDunncl," " God over all blessed for evermore." — Here 
 then we can liave no tfround for fear: cinbeluf alone 
 can liesitale : He, whose power sustains the universe, 
 is able to save our souls in all possible cases ; He, who 
 is \\orthy to be entrusted with the rig^hts of God, and 
 the eternal i,'lory of his Name, nnist also be worthy to 
 bo entrusted with our immorial interests ; (for oiu'ria;hts 
 in tliis resj)ect are all forfeited :) and he who, jierfect 
 in justice and purity himseli, couM so pity and con- 
 descend to guilty and polluted creatures, as to undertake 
 such an otfice, wholly for their benefit, cannot want 
 love to accompli'-h whatever is wanting' for the eternal 
 salvation of all, who accept of his Mediation. 
 
 But the appointed method, in which this great Me- 
 diator performs hi:> most gracious desig-n, hath laid a 
 still more firm tbundation for our luishaken confidence. 
 It was proper, that the terms of our rec onciliation, should 
 be proj)osed by the Lord himself; and, as these related 
 to the Mediator, they required him to assume our nature 
 into personal union with his Deiiy, that, as "God manifest 
 " in the flesh," he might stand related to us also, in the 
 most intimate manner, as our brother, bone of our bone, 
 and flesh of our flesh ; that so, he might properly 
 represent us, undertake our cause as interested in it by 
 the ties of one common nature, and encoin'age our most 
 unlimited confidence in his compassion and love — Thus 
 hath he humbled, emptied, and impoverished himself: 
 as they, in behalf of whom he mediated, '* were partakers 
 " of flesh and blood, he also took part of the same," " he 
 " is not ashamed to call them brethren :" and now, as his 
 union with the Father, in the divine nature, renders 
 him a proper person to vindicate his rights, aufl display 
 his glory ; so, in virtue of his union with us in the 
 human natiu'e, we may most cheerfully rely on him to 
 take care of our immortal souls. This also shews the 
 propriety of his interposing in our behalf: for some 
 connection or relation is supposed to subsist between 
 
48 ON THE MEDIATORIAL 
 
 the Mediator, and those for wliom he acts : else, why 
 does he soHcit favoiu" for them, rather than for others 
 in similar circumstances ? And, even if the plea be sup- 
 ported by some [)ayment or satisfaction made, it seems 
 proper, tliat there should he a ground, on which to 
 determine for whom this should be done, and to whom 
 the benefit of it should belong. — When, therefore, the 
 Son of God undertook the office of Mediator between 
 God and Man, he took not on him the nature of 
 angels, as he meant not to mediate in their be- 
 half; but he assumed the human nature : and this 
 renders it very obvious, and natural for us to con- 
 elude, that all he did and suffered on earth, and all he 
 now performs in heaven, in the character of Mediator, 
 was exclusively intended for the benefit of men, whose 
 nature he bears, for whom he medi. tes, and to whose 
 account the whole Mill be imputed : that is, to such 
 of them, as accede to, and avail themselves of, his Me- 
 diation. For this also must be taken into the account; 
 as, if men who have this divine constitution stated to 
 them, with suitable evidence, do not ap[)rove of the 
 Mediator, but reject his mediation, they of course exclude 
 themselves from the benefit ot" it. We shall, in the two 
 following Essays, consider more particularly the righte- 
 ousness and atonement of our great Mediator, and his 
 continual intercession in heaven for us. It is, indeed, 
 almost impossible, to discourse in general concerning his 
 Mediation, without in some degree adverting to these 
 subjects J but it would be improper any further to an- 
 ticipate them in this place. 
 
 It does not seem necessary to attempt a laboiu'ed 
 proof, that our Lord's Mediation is of that nature, 
 and instituted for the purposes, which have been stated. 
 The general language of seripture conveys this idea of 
 it, to those who u..derstand and believe it, in its obvi- 
 ous and literal import. In particular the scope of St. 
 Paul's reasoning, in the epistle to the Hebrews, esta- 
 
OFFICR OF CHRIST. 
 
 49 
 
 blishes tlie doctvliio under consideration. Was Moses 
 a iyj)ical mediator, at the iriviiii^ of the law, that 
 thronjj:h his intervention the national covenant might 
 be ratified between God and the people ? This only 
 shadowed forth a better covenant^ founded on better 
 promises, which Christ liath mediated between the Lord 
 and his spiritual Israel : and " this person was counted 
 " M-orihy of more honour than Moses, being a Son o\er 
 " his own house, which he had builded ; whereas Moses 
 " was no more than a servant," or even a part of the 
 house iiself: (Heb. iii. 1 — 6.) Were the High Priests, 
 of the order of Aaron, typical mediators between God 
 and the people, in virtue of their jjcrpetual sacrifices, 
 and biwning of incense? The insufficiency and unpro- 
 fitableness of such mediators, and all their sacrifices 
 and services, must be shewn ; to make it manifest, 
 that another Priest nuist arise after another or- 
 der, whose digtuty, excellency, and invaluable minis- 
 trations nught really effect those ends, M'hich the 
 other merely prefigured, and represented, as in a pic- 
 ture, or r;ither as an indi-tinct and feeble shadow. So 
 that through him, access was given to believers, to ilie 
 Mercy-seat of God, in the holy })laces not made with 
 hands ; whereas before, the very shadow of this bless- 
 ing was concealed by the veil ; and none might approach 
 to it on pain of death, but the High Priest alone ; nor 
 he more than one day in a year, with the blood of the 
 gucrifices, and the burning of incense. What do all 
 these arguments (which fill up more than half this epis- 
 tle,) signify; but that Jesus is sucli a Mediator, as hath 
 been described? The apostle says, "that there is one 
 " Mediator between God and man, even the Man 
 "Christ Jesus ;" (1 Tim. ii. 5, 6.) No doubt he is truly 
 Man, and i)erforms his Mediation in hmnan nature ; for 
 he assumed our flesh for this very purpose : but the 
 apostle, by declaring him to be the one Mediator, ex- 
 cludes all other mediators. Moses, and the priests of 
 
 H 
 
60 ON THE MEDIATORIAL OFFICE OF CHRIST. 
 
 Aaron's line were, in a certain sense, mediators be- 
 tween God and man; and every believer, when he 
 prays for others, in some degree interposes his requests 
 between God and them, to seek mercy in their behalf. 
 Yet Christ is the only Mediator ; because he alone is 
 capable of, and appointed to perform such a Mediation, 
 as hath been described ; in virtue of his personal digni- 
 ty and the ransom he hath made. " Through him we 
 ''have access to the Father." He " is our Peace- 
 *' maker ;" '• our Advocate with the Father." He says, 
 *' I am the way, and the truth, and the life; no man 
 " Cometh to the Father but by me :" (John, xiv. 
 6.) So that no man ever did, or ever will, find accept- 
 ance with God, who rejects Christ's Mediation. We 
 must come to God in his name, asking all blessings for his 
 sake, and presenting all our services by his hands, and 
 through his intercession, even " giving thanks to God 
 " and the Father through him." 
 
 In this view of the subject, we may consider Christ, 
 as the Mediator between God and man, in such a sense, 
 that no sinner on earth can be found to whom we may 
 not propose all the benefits of his Mediation ; provided 
 he truly " come to God by faith in Christ :" whereas 
 fallen angels, and those men Avho have died in their 
 sins, are wholly excluded from this benefit by the very 
 constitution of the covenant, which he mediated. On 
 the other hand, all other mediators, and all attempts to 
 approach God without a mediator, are an affront both 
 to the Father and the Son ; even as the sacrifices which 
 Israelites offered contrary to the law, were an abomina- 
 tion to the Lord. As, therefore, we must shortly meet 
 our offended Sovereign at his awful tribunal; let us now 
 avail ourselves of this inestimable appointment ; and 
 constantly approach his throne of grace, through our 
 ftiithful and merciful " High-priest and Mediator ; that 
 " we may obtain mercy, and find grace to iielp in eveiy 
 " time of need." 
 
ESSAY IV. 
 On the Merits and Atonement of Christ. 
 
 J. HE opinion, that tlic Deity might be appeased by 
 expiatory sacrifices, has been veiy widely diffused among 
 the human race ; and the attempt has generally been 
 made, by shedding the blood, and burning a part of the 
 body, of some useful animal. This notion and practice 
 seem vevy remote from the dictate? of our natural reason : 
 and it is extremely improbable, that they should have 
 been the result of man's invention. We may, therefore, 
 most rationally conclude, that it is wholly the doctrine 
 of revelation, and the appointment of God, handed down 
 by tradition, from the progenitors of our race, to the 
 several branches of their posterity : and it is certain that 
 we meet with it in the Bible, inmiediately after the entrance 
 of sin. When Cain's oblation of the first fruits of the earth 
 was rejected, and Abel's sacrifice of the firstlings of the 
 flock was accepted ; we may naturally conclude, that 
 the latter was presented according to the divine ap[)oint- 
 ment, and that the former was not. But, if we enquire 
 into the reason of this appointment, the practice of the 
 patriarchs, &c. and the multiplied precepts in the Mosaic 
 law, as to this particular ; we shall not easily arrive at 
 any satisfactory solution, except we admit the doctrine 
 
 H 2 
 
52 ON THK MBHITS AND 
 
 of Christ's atoucinent, and suppose them to refer to him, 
 as the suhstance of all tliese shadows. J .^liall, therefore, 
 ill this e?say, endeavour to explain, iilustrate, and prove 
 this doctrine, and to shew its importance in the Chris- 
 tian religion. 
 
 The rules, and general usages, respecting expiatory 
 sacrifices under the Old Testament, may assist us in 
 understanding the nature of our Lonl's atcajeuient, of 
 which tliey were types and prefigurations : (Heb. x. 1.) 
 The offender, M'hose crimes might be thus expiated, 
 was required, according to tlie nature of the case, to 
 bring *•' his offering of the flock or of the herd, to the 
 " door of the tabernacle.' The very nature of the ani- 
 mals appointed for sacrifice was significant ; not the 
 ferocious, the noxious, the subtle, or the unclean; but 
 i^uch as w'ere gentle, docile, and valuable: and none of 
 these were to be offered, but such as were " without 
 " blemish," or perfect in their kind. The offender was 
 directed to bring an offering, in which he had a pro- 
 perty, to be presented unto God, and thus substituted 
 in his stead, for this particular purpose. He was then 
 " to lay his hands upon ilie hea<f' of the sacrifice, wliich 
 <lenoted tlie typical translation of guilt fronj him, by the 
 imputation to the substituted animal. This is generally 
 thought to have been attended by a confession of his 
 sins, and prayers for pardon, through the acceptance of 
 his oblation : and doubtless it implied as much, and 
 woidd be attended at least with secret devotions to that 
 effect, by every pious Israelite: (Lev. i. 4. iii. 2. iv. 4. 
 xvi. 21.) The ])riests were next employed "to shed 
 '■ the blood of the sacrifice :" wluch, being the life of 
 every animal, was reserved to make atonement, and 
 was, therefore, not allowed to be eaten, under the Old 
 Testau'.ent dispensation: (^Gen. ix. 4. Lev. xvii. 11.) 
 Afterwards, the body, or a part of it, as the fat, &c. 
 were burned upon the altar with the fire which came 
 immediately from heaven, both at the opening of the 
 
AIONKMENT OK CIJKlsT. 53 
 
 taberiiacio worsirip, and afterward? at the consecration 
 of Soloiuun's temple: (Lev. ix. 2i. - Cliron. vii. I — 3) 
 \i)W, who can help perceivhiir, that this fire represent- 
 ed the aveaiii'iHg justice of (iod, (who is a consuming 
 fire ;) and that, when it consumed the harndes? 
 unl)!cmished saciifice, whilst the i^nilty offerer escaped, 
 it aptly |)refiijin'ed the way of a sinner's salvation, 
 thrunuh ihc expiatory sufferings of the spotless Lamb 
 of iunl ? The animal's \ iolent death, by the slied- 
 dinii: of its blood, denoted the offender's desert of 
 temporal death ; and the subsequent hurnina: of its fat, 
 or flesh, shewed him to be exposed to iiunre veni^eance; 
 but then, they represented the guilt and pimishment, 
 in both respects, as translated from him to the sacri- 
 fice, which b(jre them in his stead : and the whole cere- 
 mony, which concluded with the sprinklinii; of tlie 
 blood, and, in many cases, its ajiplication to all those 
 things, that pertained to the worship of God, evidently 
 typified the beiievtr's deliverance Ironi guilt and pu- 
 nishment, from tie sting and dread of death, and finally 
 from death itself, from sin and all its consequences; 
 the acce[»tauce of his person and services, and his parti- 
 cipation of eternal life and felicity, through " Him, 
 ** who loved hini; and washed him from his sins in his 
 " own blood, &c." 
 
 These appointmenis were varied, in divers particu- 
 lars, as tl»ey res|)ected the several kinds of sacrifices: 
 but most of them coincided in the grand outlines here 
 mentioned. The paschal lamb, the flesh of which was 
 roasted and eaten, &c. ; and the bodies of the sin offer- 
 ings for the congregation, &c. which were burned 
 without the camp, form the principal exceptions : but 
 these variations serve to illustrate the several parts of 
 that great subject, which was exhibited by them. 
 Even the thank-oft'erings and peace-offerings, though 
 evidently typical of the believer's spiritual worship, and 
 communion with God, and with the saints, were all at^ 
 
54 ON THE MERITS AND 
 
 tended with the shedding and sprinkling of the blood, 
 and the burning of the fat of the sacrifice, on which 
 they feasted. Nay, the very purifications with water, 
 (the emblem of sanctification ;) the re-admission of a 
 leper into the congregation ; the consecration of a 
 priest ; the performance of a Nazarite's vow, &c. were, 
 in different ways, connected with the same observations. 
 " Almost all things were purged with blood, and with- 
 " out shedding of blood there was no remission," (Heb. 
 ix. 22.) So that this ran through the whole ritual law, 
 and was interwoven with every part of the worship per- 
 formed by the ancient church of God. 
 
 We need not be surprised, that they, who overlook 
 the typical import of the ritual law, or doubt of the 
 atonement of Christ, should either consider these insti- 
 tutions as "an overgrown mass of trivial ceremonies;" 
 or attempt to account for them from the policy of Mo- 
 ses ; or trace them from the customs of the surroimding 
 nations. But indeed the Israelites were expressly for- 
 bidden to imitate the gentiles, and several institutions 
 in the law were intended to keep them at a distance 
 from their superstitions : and, if any agreement be 
 found in other respects, it is far more reasonable to sup- 
 pose, that the gentiles borrowed their usages from the 
 Israelites, than that the Israelites were encouraged or 
 required to copy the worship of idolaters : and the epis- 
 tle to the Hebrews sufficiently proves to all, who read it 
 as the word of God, that these ceremonies were shadows 
 or types of the redemption by Jesus Christ, in its se- 
 veral parts. Indeed some persons, of great eminence 
 in their line, would persuade us, that the penmen of the 
 New Testament accommodated their language on this 
 subject to the usages of the Jews ; and rather wrote 
 agreeable to vulgar notions and prejudices, than ac- 
 cording to the true nature of their subject. This 
 must meat), (if it mean any thing more, than at 
 any rate to evade an argument, which cannot be an- 
 
ATONEMENT OF CHRIST. 
 
 55 
 
 swered,) tluit the apostles wore mistaken, or that they 
 wih'ully misled mankind : and we may safely infer, fronj 
 this method of reasoning- on such a subject, that the 
 divine inspiration of the New Testament in general, of 
 the epistles in particular, and especially of that to the 
 Hebrews, must he ijiven up by all, who persist in deny- 
 ing the real atonement of Christ, whenever this argu- 
 ment is used against them with energy, by some able 
 and zealous controversialist : or at least, they must be 
 forced to betake tliemselves to evasion, and other inge- 
 nious ways of losing sight of the precise point, which is 
 contested with them. 
 
 As every one of the grand divisions of holy scri|)ture 
 carries along with it the evidence of its own divine ori- 
 ginal; so, it may not be luiseasonable to observe, that 
 this is particularly the case with the books of Moses, 
 which some have lately affected to speak of, as a 
 respectable ancient composition, &c. yet with very 
 plain intimations, that they are not to be regard- 
 ed as of divine insjjiration. Hut are not the pro- 
 phecies, contained in these books, fulfilling even to this 
 day, in the state of the Jewish nation, and of the pos- 
 terity of Ham ? Did not our Lord (juote them as the 
 unerring word of God, and not merely as the words of 
 Moses ? (Matt. iv. 4, 7, iO. xxii. 31, 32. Luke xxiv. 
 27, 44.) And can any man believe in Christ, who 
 speaks of those books, as a liuman composition, which 
 he quoted, and by quoting, authenticated, as the oracles 
 of God ? But, it is most to our present [)iirpose to ob- 
 serve, that the astonishing coincidence between the 
 types of the law, and the language used concerning 
 Christ by his apostles, &c. establishes the authority of 
 the books of Moses along with that of the New Testa- 
 ment, so that they cainiot be separated ; as well as 
 teaches us the real meaning of them. If attempts to lessen 
 our regard to this part of scripture, be not the covert at- 
 tacks of infidelity, most certainly they are calculated to 
 subserve its cause. 
 
56 ON THE MKRITS AND 
 
 " Known unto God are all his works, from before the 
 " fouudatiun of the Avorld." What man of common sense, 
 therefore, if not warped by prejudice, can suppose, that 
 the Lord, having- appointed a number of ceremonies, 
 without an) reference to a future dispensation, and not 
 suited to give mankind any just views of it, but the 
 contrary ; should afterwards so arrange that dispensa- 
 tion, or at least leave his servants so to speak of it, as to 
 lead men to form notions, moi-e conformed to those anti- 
 quated rites, than to its real nature ? Who can believe, 
 that this new revelation should be made in such language, 
 as umst give believers erroneous views of it ; unless they 
 are extremely careful how they understand it; make 
 large allowances for the prejudices of education, &c. in 
 those^ who tirst propagat<Ml it; and employ much ingeni- 
 ous labour, to discover the truth, by divesting it of the 
 numerous n)etaphors under which it lies concealed, or 
 obscured ? Surely, if \^e allow the scriptures to be the 
 word of the unerring, unchangeable, and all-wise God, 
 we can scarce speak of such a method of interpretation, 
 without failing of that reverence, which we owe to his 
 divine Majesty. Does an architect, when about to erect 
 a magnificent edifice, purposely arrange his plan to suit 
 some inconvenient scaffolding, which happens to be upon 
 the spot, having been raised on another occasion ? Or, 
 if he build according to a scaffolding previously made 
 by his directions ; is he ever su])posed to form the plan 
 of his structure for the sake of the scaffolding ? Or does 
 any one doubt, that the scaffolding was raised to suit 
 the plan, that he had drawn for his intended building ? 
 And is it not almost infinitely ujore rational, to suppose, 
 that the Mosaic law was arranged, with a reference to 
 the future revelation of the gospel : than to suppose, that 
 the gospel was obscured and even mis-stated, that it 
 might be made apparently to accord to the abrogated 
 ceremonies of the law? 
 
 But, though " without shedding of blood, there was 
 *^ no remission" of sins, under the old dispensation ; yet 
 
AlONBAIliM OF CHRIST. 
 
 57 
 
 ** it was not possil)le, tluit tlie bloofl of bulis and of 
 " goats sliuuUl take away sin," CHeb. x. 4.) If the 
 question shonhl be proposed to a Socinian, nby '• tiiis 
 was not possible;" be nnii:bt perhaps find it not very 
 easy to give a direct, and satisfactory answer. Bni if we 
 allow, (accnrding to the idea of" no renii>sion without 
 sheddinij of blood,") that the necessity of an atonement, 
 in or ler to forgiveness, originates from the infinite holi- 
 ness and justice of God, and the intrinsic evil and desert 
 of sin; and the consequent inipossibility, that He could 
 pass by sin, without shewing his abhorrence of it, and 
 detern)ination to punish it according to its demerit: we 
 shall re;uiily perceive, that nothing could render it con- 
 sistent with the divine glory to jjardoti and save sinners, 
 which did not exhibit his justice and holiness in as clear 
 alight, in shewing them mercy, as these attributes would 
 have appeared in. had he executed the threatened ven- 
 geance. And if ihi- were the case, however it might 
 suit the designs of infinite wisdom, to appoint the sacri- 
 lices of Iambs, btUls, goats, &c. as types and shadows, 
 means of grace, or conditions of temporal remission : yet 
 they could not possibly take away the guilt of sin ; 
 because they were not adequate exhibitions of the infi- 
 nite justice and holiness of God. For, what proportion 
 could the death of an animal bear to the remission of 
 that guilt, which merited the efrnal [)unishment of an 
 immortal soul ? Or how could rational creatures behold, 
 in such an observance, God's holy h-itred of sin and love 
 of sinners ? The same reasoning is conclusive, in respect 
 of the vicarious suft'erinirs of any mere man, or mere 
 creatiu'c. Suppose it were right that one ( i\'ature sIjouM 
 bear the punishment njcrited by auo;lier; and any one 
 could be found, free (rom guilt, and willing to be 
 substituted in the place of his guilty fellow-creature: yet 
 he coidd only answer, one for one, body for body, life 
 for life, soul for soul : his te'nporal sufferings coiUd only 
 answer to the tem[K)i"al release of the condeinued cri- 
 
 I 
 
58 ON THE MERITS AND 
 
 iniiuil ; but could not be an adequate i-ansoni for his 
 immortal soul frouj future punishment : much less could 
 ii, expiate the guilt of the unnumbered crimes ot" many 
 millions. Should it be said, that this might be, if God 
 had so appointed: I answer, that God appointed the 
 sacrifice of bulls and goats; yet it was imj)ossib!e, that 
 they should take away sin ; and for the reason before 
 assig-ned, it was impossible that God should appoint 
 them, as more than a type of the real atonement. But 
 no mere man can be found, who has not himself de- 
 served the wrath of God ; no one's Ixxly and soul are 
 his own ; no mere creature could be willing to bear the 
 veng-eance of heaven for another, if he nsight ; and none 
 mig^ht if he would: it may be our duty to lay down our 
 lives for our brethren ; but it cannot be allowable for 
 us to choose to be eternally imlioly and miserable. The 
 eternal Son of the Father, therefore, seeing, that no other 
 sacrifice could suffice, said, " Lo, 1 come to do thy will, 
 O God, &c." (Heb. x. 4 — 10.) I do not say, that the Lord 
 could not have devised some otlicr way of redemption: 
 but we can conceive no other, by which perfect justice 
 and piu'ity could harmonize with boundless mercy ; and 
 as infinite wisdom gave this the preference, we are sure 
 that it was in itself most eligible. The dignity of the 
 divine Redeemer, as one with the Father in the unity 
 of the Godhead; his eternal relation to the Father, as the 
 adequate object of his infinite love ; his appointment to, 
 and voluntary susception of his office ; his incarnation, 
 and consequent relation to us in the human nature ; the 
 perfect purity of his manhood ; the complete obedience 
 of his whole life, amidst all kinds of difficidties and 
 temptations ; the tortures and ignominy of his death ; 
 the entire resignation and meekness, with which he 
 suffered ; the princi[)le from which his obedience and 
 submission sprang ; and the end to which the whole 
 was directed ; when they are duly considered and esti- 
 mated, will combine to shew, that he more honoured 
 
ATONEMENT UK CHRK^l. 59 
 
 tlie law of Ct'ul. and iis nwiul sanction, l>y Iiis riglitc- 
 oiisncss and atonement, (lian if ail men had cither 
 j)erfectly obeyed, or liiially [H':•i•^lled When the Father 
 was pleased thns to wonnd ;ind briu.--e his weli-heiovcd 
 Son, for the transgressions of Ills people; hi>; jud^iuent 
 of the evil and desert of sin ap[>eared most illustrious : 
 when his love to >inners was sliewn to be ineoneeivably 
 i;reat ; he would rather l.iy the load of their lifuilt and 
 punishment on him, in whom his soul dellii^hted, tlian 
 pardon tl.eni without testifyiiii;" his abhorrence of their 
 crimes. No cncoiu'agement cotdd thus be iziven to 
 others, to venture on sin : no other sacrifice of this va- 
 lue and efficacy could be found: all jnust see, that pu- 
 nishment was not the arbitrary act of an inexorable 
 Judi^e, but the unavoidable result of perfect holiness 
 and justice, even in a Being of infinite mercy. Thus 
 every mouth Avill at length be stopped, or filled with 
 adoration; every heart impressed with awe and astonish- 
 ment ; every hope taken away from the impenitent and 
 presumptuous ; and the glory of God more fidiy mani- 
 fested in all his harmonious perfections, than by all hi- 
 other works, judgments, and dispensations. The story of 
 Zalenciis, prince of the Locrians, is well known : to shew 
 his abhorrence of adidtery, a;id his determination to exe- 
 cute the law lie had etiacted, condemning the adulter- 
 er to the loss of both his eyes, and at the same time to 
 evince his love to his son, who had committed that 
 crime ; he willingly submitted to lose one of his own 
 eyes, anil ordered one of his son's to be put out also. 
 Now what adulterer eonlil li0[)e to escape, when po\ver 
 was vested in a man, whom neither self-love, nor nattu'al 
 affection in its greatest force, cotdd induce to (lisj)ense 
 with the law, or relax the rigoiu' of its sentence ? Thus 
 the language both of the Father and of the Son, in this 
 way of saving siimers, manifestly is, " \vi the law be 
 magnified and made honourable," in the sight of tlie 
 whole universe. 
 
 1 2 
 
60 ON THE ME HITS ANO 
 
 I would not embarrass these brief essays, by any 
 thing superfluous, or dubious : yet it seems to fall in 
 with the desii>n of them, to observe, that the reward of 
 rigliteousncss is not annexed to a mere exemption from 
 sin; (for Adam on the day of his creation was free 
 from sin;) but to actual. obedience, during the appoint- 
 ed term of probation. So that the perfect righte- 
 ousness of Christ was as necessary, as the atonement 
 of his death, to his mediatorial work on earth; not 
 only, as freedom from personal guilt was requisite, in 
 order to his bearing and expiating the sins of his peo- 
 ple ; but also as the meritorious purchase of their 
 forfeited inheritance ; that the second Adam's benefit 
 niiglit answer to the loss sustained through the first 
 AdaTn. His was, however, a suflei'ing obedience, and 
 so expiatory; his death was the highest perfection of 
 obedience, and so meritorious. We need not, there- 
 fore, very exactly distinguish between them ; yet it is 
 proper to maintain, that the believer is pardoned, be- 
 cause his sin was iniputed to Christ, and expiated by 
 his sacrifice ; and that he is justified and made an heir 
 of heaven, because Christ " brought in an everlasting 
 righteousness," " which is unto, and upon all them that 
 " believe, without any difference." Our Lord did not 
 indeed bear all the misery, to which the sinner is ex- 
 posed ; not being personally guilty, he could not endure 
 the torments of an accusing conscience ; knowing that 
 he should triumph, and reign in glory, he could not 
 feel the horrors of despair ; and his infinite dignity 
 rendering him able at once to make an all-sufhcient 
 atonement, it was not requisite that his sufferings 
 should be eteriud, as ours must otherwise have been. 
 But he endured the scorn, rage, and cruelty of men, 
 and all wliich they coukl inflict ; the utmost malice of 
 the powers of darkness ; and the wrath and righteous 
 vengeance of the Father ; he bore shame, pain, and 
 death in ail its bitterness : and what he suffered in his 
 
ATONKMKNT OF CHRIST. 61 
 
 soul, (iiuinc: his agonies in the iianlen, imd when he 
 vxchi'uucil on the cross, " My God, my God, wliy hast 
 " thou (oi-saken me," we cannot conceive : only we 
 know, that " it pleased the Lofd to bruise him ;" " tlie 
 " sword of vengeance awoke against him," and the 
 *' Father s^)ared him not." We may, therefore, conchide, 
 that he endured as much of that very miserv, wiiich 
 the wicked will endure, from the wrath of God, and 
 tlie malice of the infernal powers, as could consist with 
 fjerfect innocence, supreme love, and hope of speedy 
 and final deliverance. 
 
 Many objections have been made to tliis doctrine of 
 a real atonement, and a vicarious sacrifice for sin ; as 
 if it were irrational, or unjust, or gave an unainiable 
 view of the divine character ; or as if it were unfa- 
 vourable to the cause of morality and virtue ; and 
 great pains have been taken *to explain away the lan- 
 guage of holy scriptlue on this subject, as if it implied 
 not any of those things, which the unlearned reader is 
 apt to inter fi\)m it. It cannot be expected, that I 
 should give a i)ariicu!ar answer to each of these objec- 
 tions, which rrsidt rather from the state of men's 
 hearts, than from any solid grounds of reasoning : but 
 it m;.y suffice to observe in general, that " God hath 
 " made foolish the wisdom of this world," that " the 
 " natural man receiveth not the things of the Spirit of 
 " God, for they are foolishness to him," and especially, 
 that '• the preaching of the cross is foolishness," in' 
 the abstract," to them that perish :" adverting to such 
 teptimonies of the Holy Spirit, we shall know what to 
 thiid^ concerning those exclamations of irrational and 
 absurd, which many of those, who are wise iu this 
 world, and in their own eyes, employ, in opposing 
 the doctrine of the atonement. Nor can there be any 
 injustice in this statement of it :'for if one, who was 
 both aUe, and w-?7//w«- to do it, was plea-cd to ransom his 
 brethren from deserved eternal ruin, by tnduring tern- 
 
G2 ON Tllli MKRirs AND 
 
 poru! snffcrings and death, as their surety, what injustice 
 could tliere be, in accepting such a vicarious satisfaction 
 for sin ? And how can that doctrine give an unainiable 
 view of the Deity, MJiich shews him to be infinite in 
 righteousness, holiness, love, mercy, faithfulness and wis- 
 dom, and displays all these, and every other conceivable 
 moral excellency, in full perfection, and entire harmony ? 
 It can only appear so to sinners; because justice and 
 holiness are not amiable in the eyes of the unjust and 
 unholy. Or how can that doctrine be prejudicial to the 
 cause of morality ; which furnishes the most powerful 
 motives and encouragements to lioliness ; and shews sin 
 in all its horrid deformity, and with all its tremendous 
 effects ; and which has imiformly done more to " teach 
 " men to deny ungodliness, and worldly lusts, and to live 
 " soberly, righteously, and godly in this present world," 
 than all other expedients besides have even appeared to 
 do. 
 
 Let us then proccc<l to state a few select r.rguinents, 
 which demonstrate, that tlie doctrine, as it hath been 
 ■explained and illnstrated. is contaim-d in the holy s.-rip- 
 tures. 
 
 1. The language used in iheni is decisive. It is not 
 onlv said, that Jesus "• redeemed us from the curse of 
 " the law, being made a curse for us ;" (Gal. iii. 
 13;) '• that he suffered osice for aim, the just for" (or 
 instead of) "the unjust;"' (1 Pet. iii. 18;) but that 
 " he bare our sins^ in his own body on the tree ;" and 
 "was made sin for us;" (2 Cor. v. 20. 1 Pet. 
 ii. 24.) The prophet, speaking above 700 years be- 
 fore, " of the sufferings of Christ, and the glory that 
 " should follow," (Isaiah, liii -.) having observed, that 
 " he bore our griefs and carried our sorrows," " was 
 " wounded for our transgressions, and bruised for our 
 " iniquities," shews the reason of lliis, by adding, that 
 " the Lord laid, ov caused to meet, upon him x\\q i>iiquify 
 " of us all :" so that " it was exacted and he became an- 
 
" swctahlc." arcordiiii,' to the 5feiiuiiif meaiiins^ of the 
 next xvonls, (v. 7). Thus he wc.uld " justiiV inauv, for 
 " he would hear theiv mif/ffitics," ;uul not mcVelv thepu- 
 uishnicnt (hie to them. We uiay, in muny eases sav 
 th:.t tlie iiiuoeent sufFers for the K'>'lty, when one is 
 exposed to loss or paiu by iiieans of aiiothc r'.s fault, or 
 for hL> benefit : but eati it be Kud, with propriety, ihat 
 the Lord lays upon the iiuioeent .sufferer the iniquiti/ of 
 the offender, or (hat the latter hears the sins of the'for- 
 nier; when no translaiion or imputation of i-uilt is 
 intended, and no real atonement made ? If so, what 
 words can convey the idea of imputation and atone- 
 ment ? What determinate meaniui'- can there be iu 
 lan-ua-e? Or what doctrine can be deduced with cer- 
 tainty from the sacred oracles ? The expressions, ransom, 
 redemption, purchased, bought icith a price, propitiation, 
 and several others, support this doctrine. 
 
 II. The testimony of John Baptist, •' Behold the 
 •• Lamb of God, which taUeth away the sin of the 
 " Avorld," (John, eh. i. v. 29,) contains a very conclu- 
 sive argunu::t on this subject. Whatever other rea- 
 sons may be thoui,'ht of, for a lamb bein- the -^elected 
 emblem of the Lord Jesus ; be could not as a Lamb 
 " take away sin," except " by the sacrifice of himself." 
 His teaching-, rule, and example, have some eff-ect, iu 
 different ways, in reforming- mankind ; and the influ- 
 ences ot his Spirit sanctify the believer's heart : in these 
 respects he may be said, in some sense, to take awav 
 su) ; but «5 a Lamb, he could onlv take away the guilt 
 of It, by giving- i:i:n^elf to be shiin, that he might " re- 
 " deem us to God with his blood," being the antitype of 
 the paschal Iambs, and daily sacrifices, even « the Lamb 
 " slain trom the fomulation of the world." 
 
 III. When the apostle argues, (1 Cor. xv. \7 ) that 
 " if Christ were not risen, the Corinthians were vet 
 •' iu their sins," what could he mean, but that 'as 
 nothing could prove the reality and efficacy of Chrin'i 
 
g4 ON Tl!K MEKirS AND 
 
 atonement, except his resurrection ; so nothing could 
 takeaway their guilt, but that atonement ? For their 
 reformation, and conversion to the worship and service 
 of the true God was a fact, which could not be denied, 
 whatever men thought of the doctrines in question. 
 
 IV. The same apostle says, that " Christ ^viU ui)i^ear 
 "the second time nyithont sin;' &c. (Heb. ix. -8., 
 ^' But did he not appear the first time loithout sm— 
 " what then is the meaning of this opposition, that at 
 « his first coming he bare our sins, but at his second he 
 - .hall appear ^vifho^ct sin ? The words cai. have no 
 « other imaginable sense, but that at his first commg he 
 " .n^tained the person of a sinner, and sntTrrcl aistead 
 « of us; but at his second coming he shall api)ear, not 
 " a. a sacrifice, but as a Judge." (Tillotsou). 
 
 V The ai)OStolical method of exhorting men to hoU- 
 ne«s evinces the same point. They unitorndy .U'aw 
 their arguments, motives, and encouragements trom the 
 cross of Clirist. " His own self bare our sms m his own 
 body on the tree, that we being dead to sin, nnght^hve 
 unto God;" " ye are bought with a price; therefore, 
 " o-lorify God, with your bodies and spirits which are 
 "his ." (see also 2 Cor. v. 14, 15. Eph. v. 1, 2, 2a, 26. 
 Tit; ii n— 14. 1 Pet. i. 13—20). This is the distin- 
 cvuishing peculiarity of their exhortations, in which 
 They differ from all others, who have attempted to ex- 
 cite' men to virtue or morality. 
 
 VI The appointment of the Lord's snpper, in re- 
 membrance of the body of Christ broken, and las blood 
 poured out, and as a representation of the manner, in 
 ^vhicll we become interested in the blessings of his sal- 
 vation, even " by eating his flesh, and drmkmg his 
 - blood," (John, vi. 48-58,) is a conclusive argu- 
 ment on this subject. At preseni, ],owever, 1 shall only 
 call the reader's serious attention to the words oC our 
 Lord, when he instituted this ordinance: This is n.y 
 '• bluod of the New Testament, which is shed tor many, 
 " for the remission of sins." 
 
 i 
 
ATONEMENT OF CHRIST. 65 
 
 Lastly, The poiip^s of the rcdfeined in he.iven, even 
 of those, who had cotne out of i^reat tribiihition, and 
 shed their blo;.d for Chl•i^t's sake, may well close the.*c 
 few brief, but unanswerable arguments of this doctrine. 
 Without one di.iconlant voice, they ascribe their salva- 
 tion to " tiie I^anib that ^\a.s slain, who hath redeemed 
 '• them to God with his blood ;" " who hath washed 
 " them from their sins in his own blood ;" &c. But in 
 what sense could the Lamh that was slain, wash them 
 from sin with his blood, ludess he were trulv and lite- 
 rally an atoning- sacrifice for them ? And this sliews us, 
 of what vast importance this doctrine is in the system 
 of Christianity; and that it is indeed essential to it: for 
 he Avho denies or overlooks it, cannot have the same 
 judefment of the divine character and law, or of sin, 
 that others have : he cannot approach God in the same 
 way, or with the same plea ; he cannot exercise a re- 
 pentance or f;»ith of the same kind ; he cannot feel him- 
 self under the same oblii^ations, act from the same mo- 
 tives, pray, thank, and bless God for the same things, 
 or have liie same reasons for meekness, patience, grati- 
 tude, humility, &c. &c. and finally he cannot be fit for 
 the same heaven ; but would dislike the company, dis- 
 sent from the worship, and disrelish the pleasures and 
 employments of those, who ascribe all their salvation 
 to God, and to the Lamb that was slain. And is not 
 this sufficient to prove, that he cannot possess the faith, 
 hope, love, and joy, which are peculiar to the religion 
 of the crucified Emmanuel ? 
 
 But it is also to be feared, that numbers assent to 
 this most important doctrine, who neither understand 
 its nature and tendency, nor are suitably influenced by 
 it. The cross of Christ, when contemplated by an en- 
 lightened mind, most emphatically teaches the perfect 
 glory and beauty of the divine character ; the obliga- 
 tions, reasonableness, and excellency of the moral law ; 
 the value of immortal souls, the vanity of earthly dis- 
 
 K 
 
6Q ON THE MERITS AND 
 
 tinctions, the misery of the most prosperous transgres- 
 sors the malignity of sin, the lost estate of mankind, 
 the presumption of every self-righteous hope ; the in- 
 estimable value of that foundation which God hath laid; 
 the encouragements given to sinners to return to, and 
 trust in, him, and their obligations to serve and obey 
 him, as their reconciled Father and Friend, He, there- 
 fore, who truly believes this doctrine, and who glories 
 in the cross of Christ alone, will habitually give the 
 concerns of eternity a decided preference to every 
 ■\vorldly object ; he will have an earnest desire to pro- 
 mote the salvation of souls, especially the souls of those 
 who are most dear to him ; he will be crucified to the 
 w^orld, and the world to him; he will repent of, hate, 
 and forsake all his sins, and seek the crucifixion of eve- 
 rv sinful passion j he will admit of no other hope of 
 salvation, than that which rests on the mercy of the 
 Father, through the atonement of the Son ; he will 
 deem it his privilege, honour, and pleasure to live to 
 him, who died for him and rose again : the example 
 and love of Christ will reconcile him to reproach, self- 
 denial, and suffering for righteousn€^ss's sake ; and dis- 
 pose him to forgiveness, love of enemies, patience, &c. 
 and whatever can adorn the doctrine of God our Savi- 
 our. 
 
 Whilst we would, therefore, '^ contend earnestly for 
 " the faith once delivered to the saints ;" we would 
 also caution men not to " imprison the truth in unrighte- 
 " ousnes?." Not only are thev enemies to the " cross of 
 *' Christ," who vilify the doctrine of his atonement; 
 but they also, who hold it in a carnal heart, and dis- 
 grace it by a worldly, sensual life : (Phil. iii. 18 — 
 21 :) and it is to be feared, that many, who are zealous 
 against the fatal Sociaian heresy, are tainted with the 
 rti)ominab!e infection of Antinomianism; and that some 
 uiiers, who contend for the doctrine of the atonement, 
 lest their hope of heaven principally upon their own 
 
 I 
 
ATONEMENT OF CHRIST. 67 
 
 works, and not on Christ. But, as he that spared not 
 his own Son, but delivered him " up tor us all," will 
 give the true believer all lluni:!:^ Mith hiiii ; so he will 
 not spare any of those, who neglect, oppose, or abuse so 
 great salvation. 
 
 k2 
 
ESSAY V. 
 
 On the Personality and Deity of the Holy Spirit ; 
 with some thoughts on the Doctrine of the 
 Sacred Trinity. 
 
 Christianity is styled by the apostle " the minis- 
 *' tration of the Spirit;" (2 Cor. iii. 8;) and a careful 
 investigation of the scriptures may suffice to convince 
 any impartial enquirer, that the promise of the Holy 
 Ghost is the grand peculiarity of the New Testament : 
 even as that of the Messiah was of the old dispensation. 
 It is therefore highly important to give a more parti- 
 cular statement of the scripture doctrine, concerning the 
 Holy Spirit; and we shall particularly consider what re- 
 lates to his personality, and Deity, and to the doctrine 
 of the Trinity as connected with it. 
 
 When we use the term personaliti/, in the discussion 
 of this subject, we only mean, that language is used in 
 scripture concerning the Holy Spirit, and actions are 
 ascribed to hini, which lead us to think of him, as a 
 distinct agent ; and such as would be extremely im- 
 proper, if a mere attribute or mode of operation were 
 intended. Yet all must entertain this sentiment, who 
 deny the personality of the Holy Ghost, and yet pay any 
 suitable respect to the sacred oracles, in which so much 
 is constantly ascribed to him. But we do not suppose, 
 that the words " person,^^ and " personality" can, in an 
 
O.N THE PERSON ALITV OF TUB lluLY >l*IR!r. 69 
 
 adequate manner, explain to us the distinct subsistence 
 ut" the 6()irit ; or nssi«;t our conce|)[ions in respect of 
 mysteries, wliich we profess to consider as ahsoUitely 
 incunij)iehensible. These words indeed, in this use of 
 them, are not found in scripture : hut when divine truths 
 are opposed with ingenuity, learning, and pertinacity; 
 it becomes necessary of tliose, " who would contend 
 '• earnestly for the faith, once delivered to the s.iints," 
 to vary their expressions: because their opponents will 
 invent some plausible method of explainiuir away those 
 terms, which had before been made use of. That im- 
 perfection, which characterizes every thing that be- 
 longs to man, is peculiarly discernible in human lan- 
 guage ; the mysteries of the infinite God can only be 
 declared to us, in words primarily taken from the re- 
 lations and affairs of men ; and every thing that relates 
 to infinity, confounds and overwhelms our finite and 
 narrow capacities. The most careful and able writers 
 camiot, on such topics, wholly prevent their readers 
 from attaching ideas to their words, which they meant 
 not to convey by them : so that they, whose object it 
 is to put an absurd construction on our expressions, or 
 to enervate, by a plausible inter[)retation, the language 
 of holy scripture, will never find it very difficult to ac- 
 complish their purpose, as far as the generality of man- 
 kind are c(jnccrned. If we s{)eak of three distinct Per- 
 sons in the Godhead, they may charge us with holding 
 three distinct gods ; supposing or pretending we mean, 
 that this incomjyrehensihle distinction is perfectly like the 
 obvious distinction of three men from each other. Oa 
 the other hand, the labour, study, and ingcmiity of re- 
 volving centuries have so perplexed the subject, that 
 we cannot at present, find words explicitly to define 
 our meaning, and exactly to mark the difference of our 
 sentiments fiom tiiose of our opponents, utdess we use 
 such exceptionable terms : at least this is my principal 
 reason for adhering to them. But if our expressions 
 
70 . ON THE PEESONAMTY AND DEITY 
 
 convey to the reader's mind the doctrine of scripture, 
 with as much perspicuity and precision, as human lan- 
 guage g-enerally admits of : it is mere trifling to object 
 to tliem, because tliey are not found in the Bible : for 
 truths not words constitute the matter of revelation ; 
 and words are only the vehicle o( truths to our minds. 
 If some men have got the habit or art of evading the 
 force of scriptural terms, and thus mislead others into 
 error ; it is not only allowable, but needful for us to 
 state our sentiments in other words ; and then to prove 
 that those sentiments are actually contained in holy 
 scripture : unless we be disposed to give our opponents 
 every advantage in the argument. For it cannot well 
 be doubted by impartial pei'sons, but that aversion to 
 the doctrines themselves lies at the bottom of those ob- 
 jections, that are made to the ivords, in which their 
 defenders have been used to express them. 
 
 We proceed, therefore, to consiiler the personality of 
 the Holy Spirit : premising, that as " these are heaveu- 
 " ly things," (John, iii. 12, 13;) we can neither explain 
 them clearly in human language, nor illustrate them 
 fully by any earthly things ; not yet prove them by ar- 
 guments from human reason : for the whole rests entire- 
 ly on the authority of divine revelation ; we gain our 
 knowledge of them by simply believing God's sure tes- 
 timony ; and we should improve them to practical 
 purposes in humble adoration, and not treat them as 
 subjects of disputatious speculation, or presumptuous 
 curiosity. And may he, '* wlio haih promised to give 
 " his Holy Spirit to those who ask for him," guide us 
 by his divine teaching into the sanctifying knowledge of 
 the truth, in this, and every subject, that we investigate. 
 
 We may, I presume, be allowed to say, that if such 
 language be uniformly used in the scriptures concern- 
 ing the Holy Spirit, as in all other cases would convey 
 to our minds the ideas of personality, and personal agen- 
 cy ; the true believer will conclude him to be a per- 
 
OF THE HOLY SPiniT. 71 
 
 sonal agent. In allegories, indeed, and in sublime 
 poetry, we often find attributes, propensities, or modes 
 of operation personified : but none, except the most ig- 
 norant reader, is in danger of being misled by such 
 adventurous figures of speech. Should any man sup- 
 pose, that Wisdom, in the book of Proverbs, was intro- 
 duced merely as an allegorical person ; we might allow 
 tliat he had some colour for his 0|)inion ; though I 
 should rather say, that the Messiah, the Word and Wis- 
 dom of the Father, who is made wisdom to us, is the 
 real speaker in those passages. But if such bold figures 
 of speech are supposed, without any intimation, to be 
 interwoven in historical or didactic discussions, or in 
 promises and precepts, (that is, gran^^ and latos,) where 
 the greatest precision is absolutely necessary : what in- 
 struction can be certuiitli/ derived from revelation ? or 
 how shall we know what Ave are to believe, to do, or to 
 expect ? Surely this tends directly to render the scrip- 
 tures useless ; and to perplex and bewilder every serious 
 enqtiirer after the way of eternal life ! But it is from 
 discoiuses of this latter kind especially, that I shall se- 
 lect my proofs of the personality of the Holy Spirit. 
 
 Our Lord promised hi< (iisci[)lcs, that " he would pray 
 " the Father, and he should give them another Com/or- 
 *' ter, that he might abide with them for ever," &c. : 
 (John, xiv, 10, 170 '^"^^ afterwards he added, '" the Com- 
 '• forter, which is the Holy Ghost, whom the Father shall 
 " send in my name, he shall teach you all things, &c. :" 
 fver. 26 :) and the personal pronoun {UeiioQ) is used in 
 this, and several other passages, especially those that 
 foUovv. Calling this Contforter " the Spirit of Truth, 
 " which proceedeth from the Father," he added, " He 
 " shall testify of me," &c. : (John, xv. '26 :) and still more 
 explicitly, he says, When " He cometh, — he shall not 
 "speak of himself; but whatsoever he shall hear, that 
 *• shall he speak :" " He shall glorify me ; for he shall 
 " receive of mine, and shall shew it: unto you :" (John, 
 
72 ON THE PEKSONALITY AND DEITY 
 
 xvi. 7 — ^^') Not to insist further on the repeated use of 
 the personal pronoun, ^\•hich the ordinary rules of lan- 
 guage api)ropi'if)tes, in stick discaiirses, to a personal 
 agent : being sent, coming, testifying, receiving, shelving, 
 teaching, hearing, and spea/dng, do undoubtedly imply 
 personal agency: and if we are required to suj)pose the 
 strongest rhetorical figures, that ever orators, or poets 
 have used, to be constantly inter\voveri, in the j)lainesl 
 instructions atid promises ; we must infer that the lan- 
 guage of the scripture is so indeterminate, and un- 
 usual, that no certain conclusions can be drawn from 
 it. This indeed seems to be the inference, that some 
 interpreters of the scrioture are willing should be de- 
 duced from their observations : but an insinuation more 
 dishonourable to Gud and his holy word can hardly he 
 imagined. 
 
 In like manner, St. Paul, wlien expressly instructing 
 the Corinthians concerning the gifts of the S[)iiMt, uses 
 the strongest personal language : "■ all these worketh 
 " that one and self-same Spirit, dividing to every man 
 ^'- severally as he ici/l ;" (1 Cor. xii. 11 :) but are not 
 trorA'ins:-, dividi/zg, and vjiUing personal acts .^ or can such 
 terms be used of a mere attribute, consistently with the 
 precision required in religious instructions ? He also 
 speaks of the Spirit, as " searching all things, yea the 
 *' deep things of God,'' (1 Cor. ii. 10 ;) for he knoweth 
 " the things of God, as the spirit of man know(?th 
 *' the things of a man." The Holy Spirit is also 
 said " to dwell in us, to lead us, to bear witness with 
 " our spirits, and to make intercession for its ;" whilst 
 *' He that searcheth the hearts, knoweth what is the jnind 
 " of the spirit;" which certainly im[)lies personal dis- 
 tinction: (Rom. viii. II, 14, 16, 26, 27.) The sacred his- 
 torian also records several iiistances, in which the Holy 
 Spirit spoke, acted, and commanded. " The Holy Ghost 
 spake by the mouth of David:" (Acts, i. 16.) " The Spirit 
 said to Philip :" (Acts, viii, 29.) " The Spirit said to Peter, 
 
OK TIIK HOLY SriRIT. 73 
 
 *' Arise, s^et tucc down-." (Acts x- 19,20.) " Thv Floly 
 Ghost saiil, " Sc-j);if.iio mc KiiniiilKis and Sunl — and they, 
 " heini^ sent toi-tli by the Holy Ghost, (le[)artC(l:" (Acts, 
 xiii, 2, 4.) " It seemed ifood to the Holy Ghost:" (Acts, xv. 
 28.) " They were forbidden of the Holy Ghost" — " The 
 " Spirit sullereii them nut:" (Acts, xvi. 6, 70 " Well spake 
 " tlie Holy Ghost by E^aias, &c. :" (Acts, x'xviii. 23.) To 
 nhicli the lani,'iiap^e of other scriptures accord ; " VVhere- 
 ** fore, as the Holy Ghost suith :" (Heb. iii. 7.) " Let 
 " him hear what the Spirit saith unto tiie churches:" 
 (Ixev. ii. 7) That this is the frequent phraseolo^ry of 
 scripture is undeniable : and as the sacred orack's wci'o 
 i,Mven to make us wise unto salvation ; so it is evideut, » 
 that we are taui^ht in them to think of the Holy Spirit, as 
 of an iigeut,wil/i>ig, hearini:;, speaking, acting, command- 
 ing. forbidding, receiving and executing acommission ; and 
 performing' a part in the g-rcat work of our salvation, dis- 
 tinct from that of the Father by whom, or that of the Son/ 
 tiuough wiiom, he is given unto men. I apprehend, 
 that they, who deny this doctrine, would feel themselves 
 embarrassed, in familiarly u-^ini^ such language as this, 
 concerning the Spirit ; or in speakitii^ according- to the 
 oracles of God, in their discourses, treatises, or devo- 
 tions : at least many of them deem it convenient to 
 adopt a more literal, philosophical, or modern style, 
 than that of the scriptures; lest they should mislead 
 some of their unestablished disciples, or give men rea- 
 son to call their consistency in question. 
 
 When the personality of the Holy Spirit has been 
 proved from tiie word of God, little difficulty remains 
 to ascertain his Deity. The operation of the Holy 
 Ghost, in our Lord's conception, rendered it proper 
 to call him, the Son of God, even in respect of his 
 Imman nature ; according to the language of Gabriel 
 to tlie Virgin Mary, (Luke, i. 35.) Ananias, by " lying 
 " to the Holy Ghost, lied unto God :" (Acts, v. 3, 4.) 
 Christians are '* the teiuple of God, because the Spirit 
 
 I. 
 
5^^ ON THE PERSONALITY AND DEITY 
 
 *• of God (hvelleth in them ;" even " an habitation of 
 « God through the Spirit;" (1 Cor. iii. ]6, 17. vi. 19 
 2 Cor. vi. 16. Eph. ii. 22.) Indeed theiiidwellini;: of the 
 Holy Spirit in all believers, M'heresoever they are dis- 
 persed, evidently implies the divine attribute of omni- 
 presence : nor could he " search all things, ^ea, even 
 *' the deep things of God;" unless he were omniscient^ 
 His work of regeneration, or new creation, and saucti- 
 fication require omnipotence to effect it ; and all these 
 surely are divine attributes, incommunicable to any 
 creature. But, " if any man have not the Spirit of 
 " Christ, he is none of His;" (Rum. viii. 9 — 11 :) atul 
 they are strangely ignorant of Christianity, who do not 
 " know that Christians are the temple of God, and 
 " that the Spirit of God dwelleth in them." 
 
 The very titles, which are given to this distinguished 
 Agent in all revivals of vital godliness, confirm the 
 same conclusion. He is called by way of eminence, the 
 "Holy Spirit," " the Spirit of Holiness," the Spirit of 
 *' Truth," " the Spirit of Power," '• the Spirit of Pro- 
 " mise," " the Spirit of Wisdom, and Knowledge," the 
 " Comforter," " the Eternal Spirit." These, and several 
 other expressions of a similar nature, seem to denote, 
 both his essential perfections, and the nature or effect 
 of his influences on oiu* minds; and to distinguish him 
 from all those created spirits, which are sent forth to 
 minister to the heirs of salvation. And when it is said, 
 that " He divideth to every man severally as he 
 will ;" his divine Sovereignty, as well as his personal 
 volition, is declared to us. 
 
 But if distinct personality, agency, and divine per- 
 fections be, in scripture, ascribed also to the Father, and 
 to the Son : no words seem more exactly to express the 
 unavoidable inference, than these, " that there are three 
 " distinct Persons in the Unity of the Godhead." The 
 scripture most assuredly teaches us, " that the One 
 *' living, and' true God is, in some inexplicable manner, 
 
OF THE HOLY SPIBiT. 7^ 
 
 " Triunt ;" for he L> spoken of, as One in some respects, 
 as Three in others. The dependence, confidence, af- 
 fections, and worship, [jecuHar to Chi-i<tianity, are ma- 
 iiitestly cotniccted, hy an indissohible tie, with onr sen- 
 timents on this respect: for, how can we avoid I'^rieviiig 
 the Spirit, if we entertain tiioui^hts of him, infinitely 
 beneath his divine dignity and excellency? 
 
 Men may continue confidently to assert without 
 proof, that the doctrine of the Trinity is either a con- 
 tradiction in itself, oT inconsistent with the Unity of the 
 Deity: they may inforn'i tis, that the priniitive Christians 
 learned it from Plato and his followers, and so corrupt- 
 ed the faith by phiIoso}))!y ; (though it is a thousand 
 times more likely, that Plato borrowed his ideas from 
 those scriptures, which were extant in his time :) and 
 they may dignify themselves as Unitarians, as if none 
 worshij^ped the one true Gotl, l)Ut themselves. But we 
 shall still have the satisfaction, (mingled with our regret 
 at such departures from the faith,) to find that they grow 
 proportionahly shy of the phraseology of the scriptiu-es j 
 that they want to diminish men's reverence for the sa- 
 cred writers; that they are constrained to adopt methods 
 of interpretation, in respect of those testimonies, which 
 they still admit to be a divine revelation, tliat would 
 be deemed contemptible, if employed in fixing the sense 
 of any reputable classical writer ; and that they make 
 their principal appeal, not to the oracles of God, but 
 to the oracles of human reason, or to the vague and 
 disputed standard of antiquity. It must be evident to 
 all, who are conversant with modern treatises on these 
 subjects, that the op[)osers of the doctrine no longer at- 
 temj)t to support their sentiments, by a particular exa- 
 juination of scripture testimonies, allowing the bible, 
 as we have received it from our fathers, to be the infal- 
 lible word of God ; and that it ought to be interpreted 
 by the same rules, which judicious scholars employ in 
 explaining other ancient writers. A small part of the 
 
 l2 
 
76 ON THE PEaSONALITY AND DKITY 
 
 scripture is by them considered to be of divine autho- 
 rity : and the rest tliey would have us discard as doubt- 
 ful, or irrational, or at most to give it a subordinate 
 measure of LKention. 
 
 Could it be proved, that the Trinitarians were not 
 Unitarians also ; some ground would be gained by them. 
 But we suppose, that the Trinity of Persons in the 
 Dt'ity consists with the Unity of the divine Essence ; 
 thougli we pretend not to explain the modus of it, and 
 deem those to have been re[)reliensible, who liave at- 
 tempted so to do : as the modus, in which any being sub- 
 sists, according to its distinct nature and known proper- 
 ties, is a secret to the most learned naturalists to this 
 present day, and probably will continue to be so. But 
 if the most common of God's works, with which we 
 are the most conversant, be, in this respect, incompre- 
 hensible ; liow can men think, that the modus ex istendi, 
 (or manner of existence,) of the infiuite Creator can 
 be level to their capacities? — The doctrine of the Tri- 
 nity is indeed a mystery : but no n)an hath yet shewn, 
 that it involves in it a real contradiction. Many have 
 ventured to say, that it ought to be ranked with tran- 
 «ubstantiation ; as equally absurd. But Archbishop 
 Tillotson has shewn, by the most convincing arguments 
 imaginable, that transubstantiation includes the most 
 palpable contradictioiis ; and that we have the evidence 
 of our eyes, feeling, and taste, that what we receive in 
 the Lord's supper is bread, and not the body of a man ; 
 whereas we have only the testimony of our eyes, that 
 the words, " This is my body," are in the scriptures — 
 Now this is intelligible to tlie meanest capacity, fairly 
 made out, and perfectly unanswerable : but who ever 
 attempted thus to prove the doctrine of the Trinity to 
 be self-contradictory ? Or, what testimony of our 
 senses, or demonstrated proposition does it coutradict ? 
 Yet till this be shewn, it is neither fair, nor convinc- 
 ing to exclaim against it as contradictory, absurd, ir- 
 rational, &c. 
 
OV Jl!K HOLY Sl'lllIT. 77 
 
 Imlced, it niav be easy to say ibal Throe ar.d On? 
 caiuiot be ihe same ; and then to shew, that the absurd 
 tract, which they woidd |)i rsuadc men that wc hohl, 
 is iell-coiitrailiciui'y. Kut, if we may not quote the 
 much coiiiesied text, (1 Johu, v. /, 8.) a« an authority, 
 we may surely use it, as expressing oiu" scntiineuts ; 
 '• Tliere are Tlnee that bear reeord in lieuvi-u, the 
 •' Fatlier, the Word, ami the Holy Ghost ; and these 
 " Tiuee are One:" — three Persons, the uiascidine beinj; 
 used ; one Beiui,', the neuter being substituted. No.v 
 let any man in logical form prove, if he can, that these 
 words involve a real contradiction : but till ihis is done, 
 let no man mistake contident assertion for demonstra- 
 tion. 
 
 I cannot but hope, that the prccciliiig concise argti- 
 ments have fully shewn, that the sacred writers spoke 
 as strong language, concerning the Personality and Dei- 
 ty of the Holy Spirit, as even the Nicene Fathers : 
 tliough tliey did not use such illustrations, explanations, 
 distinctions, or definitions, as the latter unhappily em- 
 ployed in the controversy. Nor can I doubt, but that 
 the Deity of Christ hath been fully jiroved in the 1st 
 and 2(1 Essays. And if these two |)oiuts have beei\ 
 established on scriptural authority ; all that can be said 
 against the doctrine of the Trinity on other grounds, 
 only suggests these questions : Is tiie human intellect, or 
 the infinite understanding of Gofl, most competent to 
 (U'ltrmine on the incomprehensible mysteries of the 
 divine Nature ? Shall we abide by the language of 
 inspiration, or give it up for that of hmnan reason ? 
 But what is faith ? Is it not a disposition to say, " Let 
 '- God be true, and every man a liar ?' For " the 
 " testimony of God is sure, and giveth wisdom to the 
 " simi)lc." If the scriptures be incontestably proved 
 to be the wonl of G..d, by unansweiable external and 
 internal evidences ; and a nian shall dare to say, " that 
 " to allow such a doctrine as that of the Trinity to be 
 
78 ON THE PERSONALUY AND DEITY 
 
 " contained in it, is enough to impeach its divine au- 
 " thority," it amounts only to this, that he is so wise 
 in his own eyes, so leans to liis own understanding, and 
 is so fond of his own sentiments, that he is determined 
 not to be convinced by any testimony, human or divine. 
 In addition to the general argument for the doctrine 
 in question, which has been considered: it may be pro- 
 per to consider a few remarkable passages of scripture, 
 in which the Father, the Son, and the Holy Ghost are 
 mentioned together, or jointly addressed in the same 
 act of worship. — When our Lord was baptized, the 
 Father, by a voice from heaven, declared him to be his 
 beloved Son, and publicly sealed his appointment to the 
 mediatorial office ; of which he solemidy accepted, and 
 on which he then entered. And the Holy Sj)irit, de- 
 scending visibly, under the emblematic representation 
 of a dove, lighted upon him; as through Him to be 
 communicated to all his true di.^ciples. Thus the 
 Three Persons, in the sacred Trinity, evidently acted 
 according to the parts sustained by them, in the great 
 work of man's salvation. But the appointed form of 
 Christian baptism is far more conclusive, " Baptize 
 *' them into the name" (not names) " of the Father, 
 •' and of the Son, and of the Holy Ghost." By baptism 
 we declare our dependence on, and devotedness to him, 
 in whose name we are baptized : and it implies one of 
 the most solemn acts of worship that we can perform. 
 Would it not, then, greatly tend to mislead us, if a 
 mere creature, and an attribute, were joined with the 
 One true God in this ordinance? Upon the Trinitarian 
 system it is extremely proper: but that man must sure- 
 ly have very lax notions of the peculiar honour due to 
 God, which he will not give to another, who can think 
 it consistent with the doctrine of our opponents. This 
 form of baptism fully warrants the excellent doxology 
 of our church, " Glory be to the Father, to the Son, 
 " and to the Holy Ghost, &c.:" and it is worthy of ob- 
 
OF THIS HOLY PI'IlllT. 
 
 fO 
 
 Nervation, that ancient Anti-trinitarians atlemptcd to 
 improve our Lord's word-;, payiiii;-, " In the name of 
 '' the Father, an<l through the Son, and hy (or iuy tlie 
 " Holv Ghost:" which joine<l with moderti attempts to 
 shew tlje form to be non-essential to baptisuj, ike. con- 
 stitutes a full proof, that the argument is of great 
 force, even in the opinion of our opponents. When 
 our Lord says, (John, xvi. 13 — 15, j '•' The Spirit of 
 " Truth, — He shall glorify me, — all that the Father 
 *' hath are mine, &c. ;'' He estai>li>lic's the doctrine of 
 the Trinity. The personality, and conse(juently the 
 Deity', of tlie Spirit, has been proved from many testi- 
 monies : if all t/iiiigs belonging to the Father, belong 
 to Christ also; his Deity must be allowed: and thus 
 the tliree Persons in the Trinity are here pointed out 
 to our observation. The apostolic benediction, (2 Cor. 
 xiii. 14^) refers to the One Name, in which Christians 
 are baptized ; and leads our thoughts to the form of 
 blessing appointed in the law, (Numb. vi. 2-1 — 26;) 
 in which benedictions were pronounced on the people, 
 with a threefold repetition of the nsime of Jehovah : as 
 well as to the adorations of the heaveidy host, " Holy, 
 " Holy, Holy, is the Lord, &c :" (Is. vi. 3. Rev. iv. 
 8.) Now this benediction is in reality a prayer, in be- 
 half of the Corinthians, for all the blessings of salva- 
 tion ; and these are sought from the Lord Jesus, and 
 from the Holy Spirit, as well as from God the Father. 
 To this accords the address of the apostle John to the 
 seven churches in Asia, in which he wishes, or prays* 
 for, grace and peace to them from the eternal Father, 
 from the seven Spirits before the throne, and from 
 the Lord Jesus, &c. (Rev. 1. 4 — 6.) According to the 
 emblematic style of this book, the Holy Spirit, with 
 reference to his manifold gifts and graces, and to the 
 seven churches in Asi.i, is spoken of as the seven Spi- 
 rits, &c. but we caiuiot doubt of the meaning ; nor 
 can we imagine, that any created s[»irits would have 
 
ao 
 
 ON THE PtCKSONAI.irY AND DICITY 
 
 been thus joined with the eternal God, in ?uch an 
 evident, act of adoration. 
 
 1 shall close the present Essay by observini^, that the 
 subject before us is of the greatest importance. Either 
 Trinitarians, or Anti-trinitarians, are idolaters ; ibr 
 they cannot both worship that God, wlio reveals hitn- 
 felf lo us in scripture ; but one of them njust substitute 
 an imag-inary biMnir in his place. It is not^ therefore, 
 a subject to be decided by sallies of wit, or ostentation 
 of learning, or by attempting to render one another 
 odious, or ridicnlous. A sober, humble, teachable 
 mind, disposed to believe the testimony of God, is 
 above all things requisite in such enquiries: this must 
 be sought of God by fervent prayer ; and then the scrip- 
 tures must be daily and diligently ♦ vamined, with an 
 obedient and reverential mind. The M'hter of these 
 remarks was once an Anti-trinitarian ; and on the 
 point of leaving the Church of Esigland, from objec- 
 tions to her doctrine and worship in this respect. But 
 the study of the scriptures has changed his judgiuent : 
 and as he then neglected, or disliked, the other doctrines, 
 which he now values xnove than life ; and was a stran- 
 ger to vital experimental religion : so he observes, that 
 they, who deny this doctrine, graduidly give up other 
 peculiarities of Christianity, till the name alone, or very 
 little more, be left of it. — He cannot, therefore, but 
 deem it, (like the key-stone of asi arch,) essential to the 
 su}>port of evangelical piety ; and would close these 
 observations on the Trinity with the Apostle's w^ords, 
 •' This is tiie true God, and eternal life ; little cbildren, 
 " keep yourselves from idols. Amen.'' 
 
 But whilst we deem the rejection of this doctrine, as 
 a virtual reniuiciation of Christiarj baptism ; a dissent 
 from the apostolical benediction ; and a substitution of 
 another object of worship in the [)Iace of the God of the 
 bible : and whilst we lament the rapid progressof this de- 
 structive heresy, which often proves a forerunntr to pre- 
 
ATONEMENT OF CHRIST. 81 
 
 pare the way for a more avowed apostacy : we must also 
 observe, that it is ahnost ecpially to be hinientcd, that so 
 few, who profes-i the doctrine, seem ti) understand its 
 real nature and tendency, or to ex[)erience its sanctify- 
 ing' efticacy upon tlieir hearts. Alas ! what will it avail 
 any man to have maintained, or even triumphantly 
 contended for this fundamental truth ; if he continue 
 the devotee of ambition, avarice, or any other vile af- 
 fection ? Of what use is it to shew the distinct offices of 
 the Father, Son, and Spirit, in the work of our salva- 
 tion ; unless we, as lost sinners, depend on the everlast- 
 ing love, and free mercy of the Father ; on the merits 
 and mediation of the incarnate Son ; and on the sanc- 
 tifying grace of the Holy Spirit ! No outward adminis- 
 tration of baptism can profit those, who are not made, 
 by " the true baptism," the spiritual worshippers and ser- 
 vants of '' the Father, the Son, and the Holy Ghost." 
 Nor can the pronunciation of the apostle's benediction 
 save any man, A\ho does not partake of the blessings 
 pronounced, in the inward experience of his own soul. 
 
 Moreover, whilst we disregard the charge of bigotry, 
 in refusing all religious intercourse with Arititrinitari- 
 ans, lest we should give a sanction to their heresy : let 
 us protest against ail attempts to injure them in their 
 temporal interests. Every kindness is due to them, as 
 men, when they need it; many of them, as good mem- 
 bers of society, are entitled to civil respect, and com- 
 mendation. And by this conduct, we shall best silence 
 the censures brought against our principles, as intolerant ; 
 and prove, that they enlarge the heart with tlic most dif- 
 fusive philanthropy. 
 
 H 
 
Part II. 
 
 SEVEN ESSAYS, 
 
 BY THE 
 
 BAPTIST MISSIONARIES, CALCUTTA. 
 
C O N T IE N T S. 
 
 P.ige 
 Essay 1. — Observations on the Compilers Tleics 
 
 of the Sacred Scriptures, S'J 
 
 Essay II. — vindication of the Divinity of our 
 
 Lord Jesus Christ, 170 
 
 Essay III. — The Doctr^ies of the Atonement and 
 
 Salvation by Grace defended,. ... 126 
 
 Essay IV. — Objections to the Personality of the 
 Holy Spirit, and the Doctrine of 
 the Trinity, answered, N7 
 
 Essay V. — Inquiry into the Accuracy of various 
 
 Statements in the Appeals, VJ2 
 
 Essay VI. — ^Examination of Biblical Criticisms, J98 
 
 Essay VII. — Tlie Tendency of the two Systems 
 
 co)nparcd, 237 
 
ESSAY I, 
 
 Observations on the Compilers Views of the Sacred 
 Scriptures, 
 
 M. HE Publishers of the preceding Essays felt them- 
 selves considerably disappointed in perusing the "Second 
 Appeal to the Christian Public," made by the learned 
 Compiler of " The Precepts of Jesus the Guide to Peace 
 " and Happiness." It was generally supposed, though 
 not publicly announced, that the author of the above 
 work was Ram Mohun Roy; the fact was afterwards 
 candidly acknowledged in the First Appeal. The Com- 
 piler, having in the Second Appeal altered his plan by 
 prefixing his name to the title page, has also altered his 
 style of writing, in some parts manifesting much more 
 boldness in the declaration of his sentiments, and in 
 others a much less regard for the arguments of his op- 
 ponents. 
 
 After witnessing the spirited manner in which he dis- 
 dained the epithet that had been applied to him by 
 the Editor of the " Friend of India" — the appeal that 
 he made to prove his right to the title of a Chris- 
 tian — the condescension of the Editor of that work to 
 answer hitn on his own terms — the frequent intercourse 
 that he held with Christians of various denon\inaiions — 
 and the concessions that he would occasionally make 
 in favour of some evangelical truths, we were prepared 
 
88 OBSKRVATION^ ON THE COMPILER'S VIEWS 
 
 to expect somelbing from his pen in defenee of Chris- 
 tianity far beyond what he has furnished ; and now con- 
 sider ourselves no long"er justified in keeping silence, un- 
 der tlie hope that he might be brought " to the ac- 
 " knowledgment of the mystery of God and of Christ, 
 " in whom are hid all the treasures of wisdom and 
 " knowledge." ;Col. ii. 2.) 
 
 That the pure and sublime moral precej)ts taught by 
 our Lord Jesus Christ are superior to those of any other 
 system of religion ; that they are better guides to peace 
 and happiness than the shastras of the Himions and the 
 Coran of the Musuhnans ; and that they are worthy of 
 our constant admiration and regard, we readily grant: 
 Ave believe that it is our duty daily to reduce them to 
 practice, but we believe also that it is at the peril of 
 our salvation to reject the doctrinal ])arts of the scrip- 
 tures. We wish not to pay less attention to th.e moral 
 precepts than the Compiler, but at the same time consi- 
 der it essential to ow i)eace and haj)piness to pay more 
 att( Jiiion to the other parts of sacred writ than beseems 
 to ihiidi requisite : the point therefore at issue between 
 us is, not which pays the most deference to the moral 
 precepts of Jestis, but whether these precepts were 
 ever designed to nullify the doctrinal ones and the 
 rest ot" the scriptures. Inasmuch as we conceive the 
 moral precepts of Christ infinitely superior to the ab- 
 struse or ab>iu(i notions contained in the Hindoo shas- 
 tras, we cannot withhold from him our tribute of praise 
 for spending his time and property so laudably in cir- 
 culating them among his countrymen; nevertlieless 
 we cannot help lamenting his partial views of di- 
 vine truth, whicii are so apparent in his fixing Uj)on 
 those parts of the scriptures that appeared most to suit 
 his own ideas and wishes, and viewing the rest in a less fa- 
 vourable light ; as though the word of God was at vari- 
 ance with itself, and some of its precepts alone, exclusi\..' 
 of all its doctrines, were sufficient for salvation. 
 
OF THE SACRKD SCHIl TUKES. 89 
 
 It becomes us flr^t to exatnine the proposition 
 laid down by the learned Compiler, with the ground 
 on which it rests ; and then to state the reasons 
 which lead us to conclude that it is indefensible. The 
 proposition is contained in the followiiii; word>: — *' It 
 is however too true to be denied, that the Compiler of 
 those moral precepts separated them from some of the 
 dogmas, and other matters, chiefly under the supposition 
 that thei/ alone were a siiffincnt guide to seciwe peace 
 and happiness to inanUind at larije." 
 
 It must be evident to every one from these words, 
 that by the title, ' The j)recepts of Jesus the Guide to 
 Peace and Happiness,' we are not to understand all the 
 precepts which Christ delivered, bnt those only which 
 are of a moral natiu'e. There is therefore a defect in 
 the very title page, for according to the tenour of the 
 work it ought to have been denominated, " The moral 
 Precepts of Jesus the Guide to Peace and Happiness." 
 
 As in the discussion of this sidyect the terms " essential 
 to peace and happiness," " a sufficient guide to secure 
 peace and ha|)piiiess," &c. are used by tlieCompilcr, ;md 
 will frequently occur in these Essays, it may not be impro- 
 per at once to define what is meant by them. When 
 used in a general sense, we understand them as refer- 
 ring to those triuhs, iv/iich, being inspired, we regard as 
 a part of that revelation which God has been pleased to 
 communicate to men, and which must consequently con- 
 tribute in various ways to their happiness: we say not that 
 allare essential to the same purpose, but that they are all 
 necessary parts of that great wliole, which no one is at li- 
 berty either Uj increase or diminish. When used in a 
 specific sense, we understand them as referring to some 
 particular doctrine or prcce[)t, which is deemed neces- 
 sary to the salvation of the soul. Untler either of 
 these considerations we object to the Compiler's ideas, 
 that the moral prccej)! of Jesus alone aic a suflScient 
 guide to peace and happiness : under the first, because 
 
 N 
 
90 OBSERVATIONS ON THE COMPILER'S VIEWS 
 
 it depreciates the value of the Christian revelation, and 
 places it, at best, vei*y much on a level with any good 
 book ; and under the second, because it makes all the 
 doctrines contained in the Bible, whether delivered by 
 Jesus, the Prophets, or the Apostles, unimportant to the 
 salvation of the soul. By " the precepts of Jesus the 
 guide to peace and happiness," therefore, we understand, 
 that the Compiler considers the moral precepts of Jesus 
 all that is essential in the Christian Revelation, or 7ieces- 
 sary to the salvation of the soul. As we shall subse- 
 quently examine the nature of those doctrines which he 
 regards as non-essential, but which are esteemed by 
 the generality of Christians as absolutely necessary to 
 salvation, we shall in this Essay consider the nature of 
 his proposition, more particularly in reference to the 
 whole of the scriptures as a divine revelation. 
 
 We do not find that he has adduced any text from the 
 scriptures which expressly asserts, thattlie moral precepts 
 of Christ alone are a sufficient guide to peace and liappinessj 
 — he appears to draw it as an inference from the declara- 
 tions and example of Christ, and the conduct of profess- 
 ing Christians : with how much propriety he does this, 
 is the subject of our present enquiry. His words are as fol- 
 lows : " Observing those two commandments selected 
 by tlie Saviour as a substitute for all the Law and the 
 Prophets, and sufficient means to produce peaceand hap- 
 piness to mankind, the Compiler never scrupled to follow 
 the example set forth by Jesus himself, in compiling such 
 precepts as include those two commandments and their 
 subsidiary moral doctrines as a true substitute for the 
 Gospel, without intending to depreciate the rest of the 
 word of God." 
 
 The declaration of Christ, that the Law and the 
 Prophets were contained in two commandment?, does 
 not set them aside, but rather recognizes them as 
 the proper standard by which our actions are to be tried. 
 The abridging of a large work does not render the ori- 
 
OF THE SACRKD SCUIPTURES. 91 
 
 pirtal one useless, but is c^eneiaUy made for conveni- 
 ence and more extensive usefulness ; so this conipen- 
 (lium of the L;nv and the Prophets given by Christ seems 
 designed to supply the common wants of the people, 
 who would more easily recollect two sentences tluuj the 
 whole of the Law and the Pro[)hets. It would be strange 
 indeed if an author, by writing a table of contents at 
 the end of his book, should be supposed thereby to have 
 rendered non-essential all that he had written in the vo- 
 lume itself; yet just as well might we suppose this, as 
 infer that Christ, by giving the contents of the Law 
 and the Prophets in so few words, thereby rendered nu- 
 gatory all that they contained. On this point let us at- 
 tend to the Saviour's owai words: — " Tliink not that I 
 am come to destroy the Law or the Prophets ; I am not 
 come to destroy, but to fulfil. For verily I say unto you. 
 Till heaven and earth pass, one jot or one tittle shall 
 in no wise pass from the Law, till all be fulfilled." 
 (Matt. V. 17, 18.) 
 
 But granting for the sake of argument that Christ 
 by this compendium did set aside the Law and the 
 Prophets, would it thence follow that the Gentiles, 
 after being, or professing to be, converted by his 
 Gospel, would have the power of abridging that gospel 
 according to their peculiar taste and incHnations ; or 
 should they profess to adhere to the example of the 
 Saviour, would it follow that the two sentences which 
 lie gave as a compendium of the Law and the Pro- 
 phets, would serve also the same purpose for the Gos- 
 pel ? If any one, under the supposition that Jesus Christ 
 abridged or abolished a part of the Old Testament, 
 should conclude that he had a right after his example 
 to do the same with respect to the New, then we do not 
 see how he could avoid the charge of arrogance, 
 as he would be making himself in a legislative capacity 
 equal to the Son of God ; and to argue that the 
 summary which the Saviour gave of the Law and 
 
 N 2 
 
92 OBSERVATIt.NS ON TlJli COMPlLEft'i VIEWS 
 
 the Pro])hets would s^rve also as a suinmary of 
 the Gosj)el, would be like arg-uhig' that the abridg- 
 ment of one book would serve as an abridgment of any 
 other. To have been consistent in this particular, the 
 Compiler should have summed up the whole Bible 
 in two sentences, as the Saviour did the Law and 
 the Prophets ; and since the New Testament fully de- 
 velopes the design of the Old, should so have construct- 
 ed these sentences, as to contain the essence of the 
 Law, the Prophets, and the Gospel. 
 
 Christ's declaring, " This do and thou shalt live," does 
 not invalidate any thing M'hich his apostles wrote after his 
 death. God by the mouth of his servant Moses liad 
 long before said, " Ye shall therefore keep my statutes 
 and my judgments, which if a man do, he shall live in 
 them : I am the Lord." (Lev. xviii. 5.) With just as much 
 propriety might we assert, that all the precepts of Jesus 
 were set aside by this passage, as that by the above de- 
 claration of the Saviour all the writings which were af- 
 terwards penned by his Apostles, were rendered invalid. 
 We consider that the authority of the apostles, after they 
 were " endued with j)ower from on high," was 
 equal to that of Moses and the Prophets ; and wlien 
 they spoke under his immediate direction, equal to that 
 of Jesus Christ himself, since the commands of a supe- 
 rior are equally valid, whether issued by himself, or by 
 one of his servants whom he has invested with autlio- 
 rity : and we consider that the authorities of Moses 
 and the Prophets, of Christ and his Apostles, are not 
 opposed to one another; but that they contirm each 
 other, and gradually unfold new light to the very 
 close of the sacred oracles. They appear like so 
 many links in one great chain, from which the removal 
 of any one would destroy the usefulness or beauty of 
 the remainder. These moral precepts therefore, so far 
 from abrogating the Law and the Prophets, only con- 
 firm them : indeed the coming of the Messiah as a Sa- 
 
OF TUB SACRED SCRIPTURES. 93 
 
 viour, was ill the very spirit of these two comuuimls ; he 
 came to fulfil them himself, aiul hy the influences of his 
 Spirit to help his di^t-iikles to yield obt-dience likewise. 
 
 Nothiticf therefore eaii be pleaded, from the words or 
 example of Christ, for settiiiur aside one part of the sacred 
 writiiii^s ami reeeivir^t!^ another. And if wc consider 
 all the scrif»tures to be iiis[)ircd by the spirit of Christ, 
 <loes it not imply the s.une disobedience to him to 
 reject what he dictated as to disbelieve what he spoke ? 
 By niakinij^ the moral precepts alone the jjuide 
 lo peace and happiness, we conceive that the Com|)iler 
 sets aside not only those fundamental truths of Chris- 
 tiainty corilained in the Epistles, but many oC those 
 importtuit doctrinal ones which Christ himself deliver- 
 ed. The Saviour made hi-j Apostles the depositaries 
 of hi> trnih by bestowiiiJi^ o\\ thera his Spirit, who 
 instructed them in the testimony they should bear to 
 his character, works, and desii^ns. Tite Spirit, accord- 
 iui>: to his own promi-c, sup[)licd his presence. *' These 
 things h;»vc I spoken unto you. beiui^ yet present with 
 you. Bu: the Comforter, the Holy Gho^t, whom 
 the Father will send in my name, he shall teach you 
 all thini,'s, and bring- all thincfs to your remembrance, 
 whatsoever I have said unto you." (John, .xiv. 25, 26.) 
 "But when the Comforter is come, whom I will send unto 
 you from the Father, even the Spirit of truth which pro- 
 ceedeth from the Father, he shall testify of me. And ye 
 also shall bear witness, because yc have been with me 
 from the beginnine:," (John, xv,26. 2/.) Thus qualified by 
 the Saviour for their work, let us enqniro whether iheyluivo 
 given any sanction for ?^uch a sentimentas thatunder consi- 
 deration. We take it for granted, that the Apostles 
 instructed by infinite wisdom wrote no precepts, either 
 moral or doctrinal, but what they considered essential. 
 If this be true, (and we know not how it can be denied,) 
 then it will follow, either that they made the mo-^t egre- 
 gious blumlers, or that the Compiler's proposition is 
 
 o 
 
94 OBSERVATIONS ON THE COMPILER'S VIEW9 
 
 incorrect. If the moral precepts of Jesus alone wore a 
 sufficient guide to peace and happiness, then why should 
 they have troubled tliemseives and all the world with so 
 many useless doctrines and relations ? Under this view 
 of the case we must suppose, that Matthew commences 
 and goes on witli his Gospel in error till he arrives at 
 the 5th Chapter^ and then having reached the 8th, 
 falls into error again ; detailing particulars not half 
 so wonderful as some that might have been imported to 
 him from the surroimding nations, and stating doctrines 
 that were not requisite to the salvation of men. John 
 must be considered as still worse ; for he begins 
 his Gospel with one of those dogmas which appear so 
 objectionable to our opponent. How sadly prejudiced 
 he must have been, and how strongly his mind must 
 have been set on non-essentials, to conimence his Gospel 
 with such a subject, on the foundation of which is 
 " erected the mysterious doctrine of three Gods in one 
 Godhead, the origin of Mohummudanism, and the 
 stumbling-block to the conversion of the more enlighten- 
 ed amongst the Hindoos."* From this renuu'k, which is 
 expressly levelled against the beloved disciple, we see 
 how essentially the Compiler's senliments differ from the 
 writings of the Apostles. Either then they erred in 
 the means they adopted for the accomplishment of 
 their design, or his proposition, which excludes from 
 the sphere of usefulness more than one half of what 
 they wrote, must be inaccurate. 
 
 The Compiler has stated, that he did not intend " to 
 depreciate the rest of the word of God." We wonder 
 that his penetrating mind did not perceive, that the ne- 
 cessary consequence of his position would be a depre- 
 ciation of all the scriptures, with the exception of the 
 moral precepts. We appeal to his own good sense on 
 this point. Supposing, in some property to be divided 
 bciwecn himself and some others, that the judge who 
 
 • Fust Appeal, p. 22. 
 
OF TIIK SACRKD SCRIPTURES. 95 
 
 had tlie disposul of it, should j^ive tlie whole to one, 
 woiihl he not conchidc, that the claims of himself iind 
 his companions had bccti iiei^lccted ? The same in- 
 justice we conceive to he done to the Old and New 
 Testaments, when the moral precepts of Je.xU'?, which 
 in a manner serve as a connectina^ link between them, 
 are asserted to l)e alone sufficient for the peace and 
 ha[)piness of mankind. 
 
 In the First Appeal (p. 23.) it is stated, that Chris- 
 tians are in the habit of selecting' iliflerent passages of 
 the scriptures for certain ptirposes. This we allow ; — 
 hut should it be thence inferred, that they do it 
 tmdcr the idea of superseding all besides? We have 
 ourselves published detached parts of tlie scriptures, (as 
 for instance, the Sermon of Christ on the mount;) but 
 we are confident that the Compiler will believe us when 
 we aver, that we did it not under the supposition of 
 its su[)ersedlng any other part of the sacred writings. 
 Our design, in consonance we believe with all other 
 Christians, was to give a sample of the whole, and not 
 the whole of what we judged to be necessary. In the 
 example or words of the Saviour therefore, in the writings 
 of the Apostles, and in the conduct of Christians who 
 have published separate parts of the scriptures, we can 
 see nothing which in the least degree justifies the posi- 
 tion assumed by the Author of the Appeals. Having 
 premised these observations, as to the nature of the pro- 
 position and the groimd on which it rests, we shall now 
 state the reasons which induce us to believe that it is 
 indefensible. 
 
 We cannot agree to his fundamental principle, that 
 the moral precepts of Jesu*, independent of all the other 
 paits of the divine word, are a sufficient guide to peace 
 and happiness, for the followin.;: reasons. — Because we 
 believe that the Com|»iler has not been endueil with 
 that autliority liorn above, whicli is requisite to the esta- 
 blishment of such a position; — because wc conceive 
 
 o 2 
 
96 OBSERVATIONS ON THE COMPILER'^ VIKWS 
 
 that such a statement cati be made only upon the sup- 
 position, thiat the other parts of the scriptures are not 
 inspired ; — and because such au assertion contains the 
 mo:;t unworthy reflections upon the infinite wisdom and 
 goodness of God. 
 
 (1.) We think no man qualified to reject, or to pro- 
 nounce non-essential to the peace and happiness of men, 
 any part of divine revelation,unless he can shew a commis- 
 sion from heaven for so doing. If the Compiler can gatis- 
 factorily prove to us that he has received his directions 
 from heaven, and that it has bt-eu revealed to him by 
 God, that no other parts of scripture are requisite to the 
 peace and happiness of mankind, besides those of the 
 Gospels which he approves, we are then bound serious- 
 ly to weigh the evidence which he may furnish in fa- 
 vour of such a new revelation ; but on no other con- 
 sideration ought we to be induced to discard any of 
 those writings which, professing to be inspired, have 
 been received by the Church of Christ for so many 
 hundred years, and considered as absolutely requisite 
 *• for doctrine, for reproof, for correction, and for instruc- 
 tion in righteousness.'' 
 
 Had we not known the respectable Author of these 
 Appeals, we should have supposed that his statement pro- 
 ceeded, either from a person desirous of distinguishing 
 himself from all the teachers that have made their ap- 
 pearance on the sta2:e of life, or from one entirely igno- 
 rant of the consequences deducible from the plainest pro- 
 position; for he has introduced into the world an anomaly, 
 never known, at least to vis, before ; he has upon his own 
 authority, without so much as pretending to any commis- 
 sion from heaven, or assigning any express direction in the 
 bible itself, ventured to denounce as not necessary to sal- 
 vation all the doctrines contained in the sacred scriptures. 
 He maintains, that the moral parts of the gospels alone, 
 to the exclusion of their doctrinal ones, is sufficient to 
 guide men to heaven; the Musulmans say, that the true 
 
or IHK SACRKD >CRHnL'RR:«. 9/ 
 
 Gospel hus been uikoii away by S;it;in, and thaf. those 
 we now bave are not lo be regarded: to wbich then 
 of the?e assertions is ere<iit niost due ? — U) the former, 
 which rests on the autliority of a simple individual; or 
 to the latter, which is believed by a large bo<ly of n)cn, 
 and vinihcated frotn testimony which is considered by 
 them as incontestable ? After this, one may come for- 
 ward and declare, that the doctrines of the gospel are a 
 sufficient guide, and that there Is no need of the moral 
 precepts ; another may advance, that the Epistles only 
 are essential to happiness, and that there never was 
 any necessity for the Gospels ; and thus there may uot 
 be a single portion of the divine word, which by one 
 {)arty or other is not considered as useless. Who can 
 fix bounds to sucii innovations as these, and what 
 will become of the Bible if subjected to such encroach 
 ment- ? It has always been a consolation to Christians 
 ill mutters of dispute, that they could say, " To the 
 Law and to the testimony: if they sptak not according 
 to this word, it is because there is no light in them." 
 ^Js. viii. 20.) But what \v\\\ they now do, Avhen an ap- 
 peal is ma<le to them to acknowledge the futility of the 
 whole, with the exception of some extracts from the 
 Four Gospels ? 
 
 Mohummud pronounced to be abrogated all tiiosc 
 parts of the scriptures which did not correspond with 
 his Coran, and even the former parts of the Coran when 
 they did not agree with the latter: — hut for this he as- 
 signed direction fronj lieaven ; he describes God as say- 
 
 <• 
 ing to him, 'ij j L^Ai *^ j -^ J-f(^ cJJ^^j.-o J fji ^ 
 
 M u> iM ai «w 
 
 " The Jews and the Christiaits will never be satisfied 
 with thee, uniii thou followest their religion : say the 
 direction of God, that is the direction :" by which he 
 would have it understood, that the Coran was to be 
 
98 OBSKRVATIONS ON THE COMPILBr's VIEWS 
 
 regarded as the true g"ulde in all religious con- 
 cerns, and hence he adds almost immediately after, 
 
 '* and they who believe not in it (i. e. the Coran) shall 
 perish." 
 
 The Arians and Socinians of former times do not 
 appear thus to have discarded the scriptures by whole- 
 sale, though Jiiany of them would have been glad to 
 have done it, had they not considered the consequences 
 that it would involve: they tortured some passages, and 
 rejected others; but did not with one sweeping stroke 
 disown the whole of the Bible, with the exception of 
 the Saviour's moral precepts; and far as a modern Bel- 
 sham lias gone in degrading the blessed Redeemer, we 
 have not yet learned that even he has reduced the Bi- 
 ble to quite so small a compass as this. Regardless, 
 however, of jireceding examples, the Compiler appeals, 
 not to the world, but to the Christian public, to inform 
 him, whether the whole of their Bible is not unimpor- 
 tant for the peace and liappiness of men, with the ex- 
 ception of those pages in the Gospels which contain 
 the moral words of Jesus. Considering this appeal as 
 made to us in common with all other Christians, we re- 
 ply, No ; such a position appeals to us to be like a dead- 
 ly weapon aimed at the very vitals of Christianity, and 
 to be calculated to produce universal unbelief in the 
 Bible; as we feel persuaded that not only the moral pre- 
 cepts of Jesus, but " all scripture is given by inspira- 
 tion of God, and is profitable for doctrine, for reproof, 
 for correction, for instruction in righteousness, that the 
 man of God may be perfect, throughly furnished unto 
 all goo<l works." {2 Tim. iii. 16.) 
 
 (2.) The learned Compiler may perhaps reply, that 
 though he maintains the moral precepts of Jesus to be a 
 sufhcient guide to peace and happiness, he never asserted 
 that the other scriptures, which tire received by all de- 
 
 1 
 
or THE SACKED ;>CRI P lUU ES. 99 
 
 noniinatione of Cliristiiiiis, were not iii^pirer!. True, 
 licre then lies the ihcoiisisteiicv, in ivtranliti;,' tliem as 
 iion-essenii;il, wiiliout Imviiiij first proved that thev 
 were not inspired ; hecuiise umlor this consideration 
 they have heen, and still are received and esteemed bv 
 all Christians. The Deists reject the scriptures, hut they 
 doit with some show of rea^^on, in as miicli as thev dis- 
 avow their belief in them as a divine revelation : they 
 seem to have been fully aware that to discUiim them 
 under any other idea, \V()ii!(l be iiotliin^- le-s than fii,'ht- 
 ing against (iud himself. 
 
 Before considering that the moral j)recepts of Jestis 
 are alone a suHicient guide !o peace and haf)|)itiess, we 
 should iiKjuire, not only whether he has received direc- 
 tions from heaven to make such a statement, but can he 
 prove, that thedoctrinal partsof scripture, w-hich he thiid^s 
 unim[)ortant.arjnot inspired? can he shew clearly that the 
 Churches of Christ, from the time of the Apostles, have 
 been deluded in receiving them as the word of God ? 
 can he say that the parts he rejects are not made in- 
 strumental to the salvation of many thousands of souls? 
 can he demonstrate that they are of no use in building up 
 the Church of Christ, and conumuiicating peace and 
 happiness to his pcoi)le ? Till the^e important queries 
 arc satisfactorily answered, it would ill become us to grant 
 that the moral i)arts of the scriptures, exclusive of the 
 rest, " were sufficient to secure peace and happiness to 
 mankind at large." The inspiration of the scriptures 
 has been repeatedly proved by the most able writers ; 
 there is no need here however of repeating any of their 
 arguments, because in the present case the laboiu" of 
 proving rests with him and not with us : it is not for 
 us to shew (which might easily be done), that the 
 scriptures which we receive are divinely inspired ; but 
 his ()roposition requires him to prove, that whatever he 
 considers non-essential, is not ins|)ired. All we have to 
 maintain i>, that till it can be fairly shewn that the scrip- 
 
100 OBSERVATIONS ON THE COMPILBr's VIEWS 
 
 tiires, with the exception of tb.e moral precepts of Jesus, 
 are not inspired writini^*, we cannot agree to the posi- 
 tion assumed by the Compiler as tlie basis of his Appeals. 
 
 But why should he apply to the Christian public on 
 this subject ? Have they not furnished him with decisive 
 evidence of their opinion in that excellent institution 
 the Bible Society ? If they had had the same sentiments 
 as the Compiler, they would surely have denominated 
 themselves " The Moral Precept Society." No one, 
 we suppose, would object to his giving the moral 
 precepts of Jesus to the Natives of this country in 
 the first instance, as specimens of the morality in- 
 culcated in the scriptures, and as an inducement to 
 lead them to the perusal of the whole, providing he 
 thought them best calculated to excite their attention 
 and extend their enquiries; but would the Christian 
 public in the North and in the South, in the East and in 
 the West, have engiiged as with the heart of one man, 
 to send the Bible to " all nations, and kindreds, and 
 people, and tongues," if they hud considered the '.noral 
 precepts of Jesus alone a guide to peace and happiness? 
 What more decisive proof couUl they have furnished, that 
 they consider the doctrines, as well as tlie morals of the Bi- 
 ble essential to the happiness of mankind. His proposition, 
 however, suggests two particulars, which certainly de- 
 serve the serious consideration of this Society : 1st, Whe- 
 ther they are not imposing upon themselves a vast quan- 
 tity of useless labour; 2ndly, Whether they are not greatly 
 injuring themselves in furnishing supplies for publish- 
 ing the doctrines, as well as precepts of the Bible, in so 
 many different languages, when only so small a part as 
 the moral precepts of Jesus is requisite to the happiness 
 of their fellow creatures. 
 
 One task of no small difficulty, which devolves upon 
 the Compiler for the establishment of his proposition, 
 is, to prove that some of the writers of the scriptures 
 were directed by God to write what they did, and 
 
OF THE SACUED SCRIPTURKS. 101 
 
 Others were not ; and moreover, that the same writer 
 in some parts of his work was inspired, and not in others. 
 Thus he must shew, that Matthew was directed by God 
 in writing his Gospel, and that Peter was not in writ- 
 int? his Epistle ; that Matthew was inspired when he 
 wrote the moral precepts, hut not when lie wrote of the 
 doctrines and miracles of Jesus; and that John was di- 
 vinely influenced to write the words of Jesus, but not to 
 write his Epistles or the Apocalypse. This we conceive 
 devolves upon him as a necessary consequence of his 
 position ; for it would be the height of absurdity to ascribe 
 that to a divine origin, which was not it^ some way ne- 
 cessary to the peace and happiness of maidxind. Now 
 thii? is a work so difficidt, that we do not see how he can 
 extricate himself from its consequences, without declar- 
 ing that he has received his information from hea- 
 ven. Indeed the position which he has assumed appears 
 to us involved in so much perplexity, in what light 
 soever we view it, that we wonder how so sensible 
 a person could have adopted it, without meeting one 
 single objection to which it is liable ; and we do not see 
 how any person who exercises his reason, much less a 
 Christian, can imbibe such a notion, unless he has the 
 same reverence for its author as the disciples of Pytha- 
 goras had for their master, who needed no other evi- 
 dence on any subject than this, avro^ eft]. 
 
 (3.) Wliatever ground the Compiler may take, whether 
 he acknowledges or whether he denies the authenticity 
 and inspiration of the scriptures, we conceive that his 
 sentiments have involved him in a dilemma, out of 
 which nothing can extricate him, but a renunciation of 
 them. Having shewn that a denial of the inspiration 
 of the scriptiu'es is the only ground on which they ought 
 to he pronounced non-essential, it becomes us to con- 
 sider what the result will be, should he take this 
 ground ; or should he decline the trouble of per- 
 forming so hard a task, by acknowledging their in- 
 
 p 
 
102 OBSERVATIONS ON THE COMPILER'S VIEWS 
 
 spiration, it then behoves us to enquire whether his po- 
 sition is consistent with such acknowledgment. In either 
 case we fear the wisdom of God will be impugned, and the 
 character of Christ and his Apostles greatly dishonoured. 
 
 If it be true, that none of the scriptures were inspired, 
 or designed to promote our happiness, except the moral 
 precepts of Jesus, then does it not imply that God has 
 been veiy indifferent to the welfare of men, in permitting 
 the Bible to remain as it now stands for more than 1700 
 years, as the guide to everlasting life ; and in suffering its 
 doctrines, in connection with its precepts, to be received 
 by thousands " of whom the world was not worthy," as 
 requisite to salvation? Who can suppose, that God has so 
 little regard for truth ia the world as this will imply ; or 
 so little love to his faithful servants as not to un- 
 deceive them in matters so momentous ? 
 
 Christians are wont to admire the wisdom and care of 
 God manifested in the preservation of the Biblej because 
 while innumerable other books have been suffered to 
 perish or to be corrupted, this has been watched over, 
 extricated from the most imminent dangers, and preserv- 
 ed so entire, that after it has passed through the most fiery 
 ordeal of criticism, there are very few passages that can 
 be fairly rejected, and not one important doctrine destroy- 
 ed by any such rejection : but all this, if it is not the 
 word of God, must be regarded as the effect of chance, 
 or of little consequence ; and so far from shewing the di- 
 vine care and wisdom, must go to convince us that he has 
 been totally indiff'erent to the welfare of his church and 
 people, suffering them to embrace doctrines and precepts 
 which only exposed them to ridicule and scorn, and 
 which were not requisite to their happiness; and with- 
 holding from them that light, after they had studied for 
 many years to know and do his will, which has at length 
 been acquired by an individual after a very few years 
 research. Who can believe that that God, who after having 
 raised the greatest nations to their highest pitch of glory. 
 
OF THE SACRED SCRIPrURKS. 103 
 
 has swept tlicni away as with the bej-oiii of (lestnicilon, 
 in subserviency to tlie welfare of his church, wouhl suffer 
 them for so many years to be deluded and. imposed up- 
 on by writings and doctrines which were not essential ? 
 
 AVhat are we too to thiid< of Jesus and Ids Apostles ? 
 Christ acknowledged the truth and validity of all the 
 Old Testament: ''And he said unto tliein, These are 
 the words which I s|)ake unto you while I was yet 
 with you, that all things must be fulfilled which were 
 written iin the law of Moses, and the Prophets, and the 
 Psalms, concerning me. Then opened he their under' 
 standing, that they nnght understand the Scriptures." 
 (Luke, xxiv.44.) Again he said, " Search the Scriptures, for 
 in them ye think ye have eternal life, and they are they 
 which testify of me." (John, v. 39.) How then can the 
 Compiler maintain that they are not inspired, or that they 
 are unim})ortant to the haj)pincss of men, when the Savi- 
 our hiujself gave such an injunction concerning them ? 
 Respecting the doctrines necessary to salvation the Savi- 
 our laid this down as a rule: " If any man will do his will, 
 he shall know of the doctrine, uhether it be of God, or 
 whether I speak of myself." (^John, vii. I7.) Yet those 
 who have been the most faithful and devoted servants of 
 God, have lived and died in the greatest ignorance rela- 
 tive to the truths they have embraced, unless the doc- 
 trines as well as precepts of the New Testament are the 
 word of God. 
 
 How can we reconcile it with the wisdom of Christ, 
 that his moral precepts should be so excellent, and his 
 doctrines non-essential ? He inculcated many doctrines, 
 and among the rest that of the atonement. He in- 
 formed his disciples, " that he came not to be mi- 
 nistered into, but to minister, and to give his life a 
 ransom for many ;" that " he was the good shep- 
 herd, who shoidd give his life for his sheep," Yet 
 this doctrine, so far from being requisite, according to 
 our opponent's views, seems not only unnecessary, but 
 
104 OBSERVATIONS ON THE COMPILER S VIEWS 
 
 even absurd. We beg to be informed therefore, by 
 wliat means he can reconcile it vi^ith the wisdom of 
 Christ, that his moral precepts sliould be so all import'^ 
 ant, and this doctrine of his, which was the subject 
 of so many propiiecies, non-essential? We believe that 
 the above doctrine taught by the Saviour is absolutely 
 necessary to salvation, and that no man can be saved 
 without reference to the atonement of Christ. Dis- 
 tressing- then must be our mistake, if the moral precepts 
 of Jesus alone are " the guide to peace and happiness ;" 
 hut awfully more distressing that of the Compiler's, if 
 the doctrines as well as moral precepts are essential to 
 salvation. 
 
 Equally difficult would it be to reconcile his pro- 
 position with the wisdom of God in sending his only- 
 begotten Son into the world. If Christ came only 
 to deliver moral precepts, then we do not perceive 
 what he has done which was not done, or might not 
 have been done, by the Prophets. The same Spirit, 
 which enabled them to draw the great picture, could have 
 taught them also to form it in miniature, as the Savi- 
 our afterwards did in the two moral precepts. To 
 suppose therefore that he came only to abridge or con- 
 firm some parts of what had before been delivered in 
 the Law and the Prophets, appears to us irreconcilable 
 with the infinite wisdom of the Father: but to suppose 
 that lie came to confirm the Law, the Prophets, and the 
 Psalms, and io do and suffer all that was predicted in 
 them concerning himself, assigns in our opinion, a suf- 
 ficient reason for his incarnation; as he then appears 
 to .us to be accomplishing a work which exceeded the 
 capacity of all created beings. 
 
 Supposing the disciples of Christ to be conscious that 
 they were directed by the Spirit to write the moral 
 precepts, and that they wrote all besides upon their 
 own authority, they must have been guilty of great 
 prevarication in not making this known to others; 
 
OF THE SACRKD SCKIl'TURES. 105 
 
 and the more so, as it wuuki seem, from the [)ro- 
 fouiid silence of tlieni all on this subject, that they 
 had plotted together to conceal the trnth : and how 
 contrary is this to the simplicity of their characters ! 
 If the Apostle Paid carefully |)ointe{l onr what he 
 advanced on his own anthority and not trom the Lord, 
 and thus s^ave ns to understand that he spoke by inspi- 
 ration exce[)t where he specified to the contrary, and 
 yet was not an inspired writer, then he must be con- 
 sidered in the light of a deceivi-r : a conclusion diame- 
 trically opposite to the description which has been just- 
 ly given of his character, as ^ the most exalted among 
 the primitive Christians*." 
 
 Should it be replied, that the inspiration of the Scrip- 
 tures is not disputed, we must still maintain, that his posi- 
 tion casts the most unworthy reflections U[)on the infinite 
 wisdom of their author. It carries, on the very face of it, 
 a reproof of the divine conduct, and implies must fnlly 
 that God has given himself a vast deal of unnecessary 
 trouble. For if the njoral precepts of Jesus were alone 
 the gui<le to peace aud happiness, why shoidd he have 
 inspired his servants to write more, and have imposed 
 on all succeeding generations ^^ hat was not requisite to 
 their felicity? Infinite wisdom is displayed in the adop- 
 tion of the best means for the accomplishment of the 
 best purposes, but here we shall find the end and the 
 means very disproportionate : the end to be accomplish- 
 ed is the peace and happiness of men, objects after 
 which all creatures are seeking; the means provided by 
 God for the accomplishment of this end, are the truths 
 of the Bible, which according to liis proposition are 
 a hundred times more than were necessary for the 
 effecting of the purpose. Let any one ask then, under 
 the supposition that the Bible is an inspired volume, 
 and its doctrines equally important with its precepts, 
 whether this is not arraigning the infinite wisdom of 
 
 * Secoud Appeal, p- (3. 
 
106 OBSERVATIONS ON THE COMPILER'S VIEWS &C. 
 
 God ? Shall man be more wise than his Maker ? shall 
 we who pre of yesterday and know nothing teach the 
 Almighty, out of all he has done for the salvation of his 
 creatures, what was necessary and what was not? He may 
 perhaps object to these conclusions, but we must main- 
 tain that they are such as necessarily flow from the first 
 and grand position on which his work and his Appeals 
 are founded. 
 
 We conclude therefore, that it is absolutely ne- 
 cessary to the establishment of his proposition, that 
 he should shew by what authority he receives a 
 part of the preceptive, and rejects all the doctrinal 
 truths of the scriptures ; that in proving the parts which 
 he rejects to be non-essential, he should be careful to 
 evince ^vhether they are inspired or not ; and that in 
 whatever light he may view them, as inspired or not in- 
 spired, he should establish the consistency of his state- 
 ment with the infinite wisdom of the supreme Being in 
 his moral government of the world, and his special care 
 of those who love him and keep his commandments. 
 
ESSAY II. 
 
 Vindication of the Divinity of our Lord Jesus 
 Christ, 
 
 JlIaVING pointed out the learned Compiler's incon- 
 sistency in makinii:one part of the scriptures paraniount 
 to all the rest, and in representing- the moral jirecepts of 
 Jesus as sufficient for salvation, and the doctrinal ones as 
 unnecessary, without proving his qualifications and au- 
 thority for such a work, and without meeting any of the 
 objections to which his position is liable ; we might with 
 propriety dismiss the subject, since all ihe comments and 
 assertions of a person who denies or undervalues the au- 
 thority of the Bible as the word of God, will have little 
 weight with the Christian public ; and since he who 
 proceeds on such a principle, denies all the distin- 
 guishing doctrines of Christianity. Were we however 
 thus to close the controversy, some would conclude it 
 to be a tacit acknowledgment, that the other parts of 
 his Appeals were unanswerable : and hence we think 
 it necessary to shew that this is by no means the case ; 
 and that as he has erred in the foundation, so also he has 
 erred in the superstructure of his work ; and that the 
 one being founded upon the sand, the other must neces- 
 sarily fall, however firmly it may be propped up for a 
 season by talents and learning. 
 
 ••» 
 
108 VINDICATION OF THE DIVINITY 
 
 The Compiler refuses his assent to what we believe 
 to be three leading and distinguishing truths of Chris- 
 tianity, the Divinity of Christ, the Doctrine of the Atone- 
 ment, and Salvation by Grace. We humbly conceive 
 that these three grand doctrines must stand or fall to- 
 gether, and that by refusing his consent to one and 
 all of them, he is so far consistent with himself: for, 
 if Jesus Christ is ranked amongst the creatures of 
 God, then all his obedience is due to God on his own 
 account, and cannot be placed to ours ; if he did only 
 what he was bid, and died in subjection to the inscru- 
 table ways of divine providence, without bearing our 
 sins, then there is an end of the doctrine of the atone- 
 ment; and this doctrine being disavowed, we must look 
 for salvation from what we may be able to do ourselves by 
 the assistance of the moral precepts, and not from what 
 the Saviour has done and suffered on our account. 
 As therefore the Divinity of Jesus Christ is the founda- 
 tion on which we rest the other doctrines, it is proper 
 for us in the first place to enquire. Is he a divine person, 
 or is he not ? To this question we reply in the affirma- 
 tive, and feel confident that it may be proved from the 
 authority of the Scriptures, and even from the principles 
 of reasoning adopted by such autiiorities as are highly 
 respected by our opponent. 
 
 Considering the Bible as an inspired volume, we must 
 of course regard its authority as paramount to all others; 
 and should it be as impossible to explain some of its 
 truths, as it is to comprehend the mysterious ways of 
 providence, mo should still consider ourselves bound 
 to believe them, from the authority on which they de- 
 pend. Nor is this at all unreasonable ; for when rea- 
 son has heard and examined all the claims which the 
 Bible lays to inspiration, and has passed the sentence 
 that it is the word of God, she is then bound to sub- 
 mit to all the declarations which it contains ; and the 
 whole of her province afterwards, is, to search for and 
 
OF OCR LORD JK^U;* CHRIST. 109 
 
 adopt 5iicli a method of cxphiiiation as shall not mnke 
 one tnitii at variance with another: only let this prin- 
 cij)le he applied to the subject in question, and wc shall 
 have little difficulty in ascertaining the true character 
 of tlie Son of God. 
 
 The second chapter of the Second Ap[)eal is entitled, 
 the * Natural inferiority of the Son to the Father.' We 
 do not find however, throni,diout the whole of this 
 chapter, any ars;iime/ifs which appear to ns at all con- 
 clusive, as to the natural inferioritv o{ the Son to the 
 Father; and all iUv passages of scrijtturc, quoted in fa- 
 vour of this sentiment, in our es'iinatiou, shew that the 
 Son is inferior to the Father in his mediatorial capacity, 
 but do not in the least deijree go to prove his iiaturul 
 inferiority. 
 
 The learned Compiler acknowledges that Jesus is 
 the Son of God: — Mohuninmd denies this truth, and says, 
 
 *' Indeed God is one God, far be it from him that 
 he should have a Son* :" yet strange to say, these two 
 extremes meet, for he who asserts, as well as he who de- 
 nies him to be the Son of God, con)es to the same con- 
 clusion, that he is nothing more than a Servant and 
 Prophet of Godf. We must however ascribe to the lat- 
 ter the greater consistency ; for ho expressly declares, 
 
 " If the merciful one liad a Son, I would be one of the 
 first of his worshippers^." 
 
 He draws this inference, that the Son is naturally 
 inferior to the Father, from supposing, that the 
 term Srm necessaiily implies inferiority of natiu*e to 
 the Father. We catuiot accoiuit for this, since it 
 appears to us that the term " Son" evidently implies 
 equality in nature, though it is supposed by some to 
 express inferiority in order. He well knows that it is 
 
 • Cpran,cb.iv. 1 £ic Jtcond Appeal, cl;»p. J. ♦ Coraii.cb. I\iit. 
 
 Q 
 
110 VINDICATION or THK DIVINITY 
 
 quite consistent with tlie nature of things for a son 
 to inherit every cominon property peculiar to the nature 
 of his fatlier : so that if the father be human, tiie son 
 will be human ; but if the father be divine, tlie son will 
 be divine also. " A sou is a distinct person from his 
 father, and yet of the same nature with him. If Christ 
 is called the Son of man, on account of his having real 
 humanity, his being called the Son of God, is an equal 
 proof of his true divinity. It can never be proved he 
 is called the Son of man, for any other reason than 
 his being a partaker of proper humanity ; 'nor his being 
 calle<l the Son of God, on any other account than what 
 infers his personal divinity*." Now this is precisely what 
 we maintain to be the case with respect to Jesus, that he 
 is the Son of God, not " from the beginning of the world," 
 but from eternity; and a partaker of the same naturef 
 with his Father, as is evident from every perfection being 
 ascribed to him that is ascribed to the Father ; so that 
 they who deny the divinity of the Son, to be consistent 
 with themselves, must deny the divinity of the Father 
 also. We do not say that a mind disposed to cavil, may 
 not raise objections against any comparison that can be 
 made on such a subject : but this we think is very 
 evident, that as in human relations the son always 
 possesses the same common nature with his father; so 
 in this divine relarion, the Son being the only-begotten 
 of the divine Father, must himself necessarily be di- 
 
 • Doctrine of the Trinity stated by Rev. R. Hall of Arnsby. 
 
 t A distinction between order and nature is instituted by some on this subject : but 
 admitting Christ to be inferior in order, it by no means proves that he is so in nature, 
 .as will be evident by considering whiat is understood by order. If in beginning to 
 count 10 we say 2, 1, 3, or 3, 1, ^, we violate order, which requires ns to say 1, 2, 3, 
 &c. ; but can any one suppose, because l is superior to 2 in order, that it is therefore 
 superior in nature or value? We intend no comparison on this subject as to the rela- 
 tive value of numbers, &c. but simply affirm, that priority in rank or order by no means 
 includes superiority of nature. — Again, there is another distinction worthy of notice. 
 Men are at a loss to account for the eternity of Christ, because they suppose, that tlie Son 
 must be younger than the Father. This is true, when applied to temporary beings ; but 
 cannot apply to that eternal Being, to whom time has not the same particular lelation. 
 " One day is with the Lord as a thousand years, and a thousand years as one day." Ag 
 therefore time lias not that particular relation to God, and as there never ivas a time 
 tihen he was not the Jfather, it is e\i(\eiittiidt Christ, being thus the Son of God, must 
 be his eternal Son; and as all temporary beings, in common with their parents, have 
 their beginnings, so Christ in common with his eternal Father has no beginning ; hence, 
 like the great Jehovah, he says, " I am the beginning and the end, the fiist and the 
 last." CHev. xxii. 13.) Compare this with Isaiah, xiviii. 12. 
 
or OUR LORD JRSUS CHRIST. Ill 
 
 ▼ino ; and hence, in consequence of liis exact similarity 
 it) nature with his Father, lie is called the " brightness 
 of his Father's i^lory, and the express image of his 
 person ;" and in consequence of his possessin§f every 
 characteristic of divinity it is said, '• In him dwells 
 all the fulne-s of the Godhead bodily." But upon 
 our o[)[)onent's supposition, that the Son is a created 
 beiui^, and in nature inferior to the Father, we shall find 
 ourselves involved in the greatest absurdities, as the Son 
 will then not possess a single property in common with 
 his Father; for being a creature, his properties must ne- 
 cessarily be finite, while those of his Father are infinite. 
 All the various passages produced by the Com- 
 piler* may be explained consistently with the scrip- 
 tures, without supposing the least inferiority in the 
 nature of the Son: there is one passage which will 
 solve the dithc-ulty that ap[)ears so much to have 
 perplexed his mind, and reconcile all the quotations he 
 has given with those which he has omitted : it is tins, 
 *• Who being in the form of God, thought it not robbery 
 to be equal with God ; but made himself of no reputa- 
 tion, and took upon him the forcn of a servant, and was 
 made in the liUencss ot men ; and being found in fashion 
 as a man, he humbled himself, and became ohedierit unto 
 death, even the death of the cross." (Phil. ii. 6 — S.) 
 By the former [)art of this passage we see the equality 
 of the Son with the Father expressly declared, and by 
 the latter are able to reconcile all the various quotations 
 he has made to prove his inferiority : as therefore the 
 numerous texts which he has quoted in our estima- 
 tion fully explain the position contained in the latter 
 clauses of these verses, it remains for us only to adduce 
 such other texts as have been overlooked by him, and 
 which illustrate theposition contained in the former part; 
 and thus we shall make the scriptures perfectly harmo- 
 nious and consistent with themselves. 
 
 • Stt chap. X. of the Second Appeal. 
 
112 VINDICATION OF THE DIVINITY 
 
 The sacred writings ascribe to the Saviour such quali- 
 ties, assign to him such \A'ork, and address to hiiu such 
 language of prayer and praise, as wouhl amount to idola- 
 try, under the consideration that he was not a divine 
 person : it behoves tis therefore to be careful how we 
 deny his divinity, as we shall then make them contri- 
 bute to that delusion Avhich they are intended to de- 
 stroy. 
 
 To establish the equality of the Son with the Father 
 in point of nature, it is necessary for us only to sjiew, 
 that all the perfections which we consider essential to 
 Godhead, and which can be ascribed to none but God, 
 are ascribed to hira. 
 
 His Godhead is expressly declared in these words : 
 " Whose are the fathers, and of whom as concerning 
 the flesh Christ came, who is over all God blessed for 
 ever: (Rom. ix. 5.) His eternity in this text, 'But thou, 
 Bethlehem Ei)hratah, though thou be little among the 
 thousands of Judah, yet out of thee shall he come fortli 
 unto me that is to be a ruler in Israel, whose goings forth 
 have been from of old, from everlasting :" (Micah, v. 2.) 
 His immutability thus, " Jesus Christ the same yesterday, 
 to-day, and for ever:" (Heb. xiii. 8.) His omnipotence 
 thus, " All things were made by him, and without him 
 was not any thing made that was made :" (John, i. 3.) His 
 wisdom thus, " In whom are hid all the treasures of wis- 
 dom and knowledge:" (Col. ii. 3.) " His omnipresence 
 thus : " Lo I may with you always, even unto the end 
 of the Avorld." (Matt, xviii. 20.) Many other passages 
 might be given under each of these particulars : but we 
 have selected only one of each, as sufficient to establish 
 the fact, that divine perfections are ascribed to the Son ; 
 and humbly conceiving that these attributes cannot be 
 ascribed to any creature, however exalted, without 
 blasphemy, we conclude that Jesus did not arrogate to 
 himself any thing beyond what his nature entitled him 
 to. when " he thought it not robbery to be equal with 
 
OF OUIl LOnU JKSUS CHKIST. 113 
 
 God." ludeeil, if ii can be fairly jn-ovcd that Jesus 
 Cll^i^it is possc^'Sed of aiiv oir' inruiitc |)( rfeetioii, it 
 will iblliiw as a necessary conMCjiieiice, iliat all liis per- 
 fections are inlinite ; since it would he ahsurd lo sup- 
 pose iliat in one and the same naiui'e theie could i»e a 
 ini\nuc of linitudo and infinitudes. That it required 
 alini!.;lity power to form all the worlds that are scattered 
 throui,dioiit imnien.-ity, we suppose none will deny, yet 
 wc are loid iliat all these weie created by and for Jesus 
 Ciirist ; conse(piently he nuist i)e possessed of ahnighty 
 power : and if Ids power is infinite, all his perfections 
 must be intinite, for we can conceive of no such anoma- 
 ly as a ndxiure of attributes finite and infinite in the 
 same nature. 
 
 Jesus Christ exercises divine prerogatives: he for- 
 give.<, he puidshes, and he rewards. All sin is com- 
 mitted against God, none therefore but God can forgive 
 sin. '' If one man sin against another, the judge shall 
 judge him: but if a man sin against the Lord, who shall 
 entreat for him ?"' (1 Sam. ii. '25.) That Christ forgave 
 sin we U ain from Matthew, ix. 2 — 6. " And behold tljcy 
 brought to him a man sick of the palsy, lying on a bed: 
 auU Jesus, seeing their faith, said to the sick of the 
 palsy : Son, be of good cheer, thy sins are forgiven 
 thee. And, behold, certain of the Scribes said within 
 themselves, This man blaspheuieth. And Jesus knowing 
 their thoughts said, Wherefore think ye evil in your 
 hearts ? For whether is it easier, to say. Thy sins are 
 forgiven thee ; or to say, Arise and walk ? But that ye 
 may know that the Son of man hath |)ower ou earth to 
 forgive sins, he then said to the sick of the palsy, Arise, 
 take up thy bed, and go to thy house. And he arose 
 and departed to his house." Supposing Christ to be no- 
 thing more than a creature, the Jews were right in sus- 
 pecting that he bla.-phemed, and in asking, Who is this 
 that speaketh blasphemies? and in saying, fF'/io ctn 
 furgive sinsybut God alone. ^Luke, v. 21). If to this it 
 
114 VINDlCATrON OF THE DIVINITY 
 
 should be replied, that he had a commission totbr- 
 give sin : — we as^k then, why it was that he did not 
 state this to the Jews ; and why, as if to coufirm their 
 suspicions, he did it on his own authority, and not in the 
 name of his Father ? It is only to be accounted for by 
 his own declaration, " I and my Father are one." (John, 
 X. 30.) The Apostles were commissioned by Christ, and 
 did they not always carefully state their commission, 
 and say, when they began to perform miracles, "In the 
 name of Jesus of Nazareth rise up and walk ?" &c. (Acts, 
 iii. 6.) From the prerogative therefore that he exercised 
 in forgiving sins in his own name, we infer, either that 
 lie was a divine person, or that he deserved the accusa- 
 tions with which he was loaded. 
 
 The rewarding and punishing of men according 
 to their actions is a prerogative which belongs ex- 
 clusively to God ; this seems allowed on all hands, by 
 the oaths and appeals that are made to him as the 
 last judge in all cases of consequence: and yet this work 
 is in the Bible assigned to the Lord Jesus Christ ; 
 " For the Father judgeth no man, but hath committed all 
 judgment unto the Son, that all should honour the Son 
 even as they honour the Father." (John, v. 22.) Again, 
 " Looking for that blessed hope, and the glorious ap- 
 pearing of the great God, even our Saviour Jesus Christ." 
 (Titus, ii. 13.) And again, " For we must all appear 
 before the judgment-seat of Christ ; that every one may 
 receive the things done hi the body, according to that 
 he hath done, whether good or bad. ' (2 Cor. v. 10.) 
 To award with justice to all the millions of the human 
 race, and to all the fallen angels, according to their ac- 
 tioiis, Christ must know not only the actions themselves, 
 but the motives from which such actions have proceed- 
 ed: the turpitude of guilt, and the punishment it de- 
 serves, can never be exactly ascertained, where the mo- 
 tives from which it proceeded are not known: yet to 
 know the motive from which all sin has been committed. 
 
OF Ol'R LOnD JB^US CllKK^T. 115 
 
 Christ must have heen privy to the thoughts of all niincJ? 
 from the fall of Satan to the ju(lginent-(hiy ; ami imist 
 have all iliese at once present to his view, when lie 
 judges the world in righteousness : and we can hardly 
 conceive how any thing less than infinite knowledge cau 
 be adequate to such a work. At least we must conclude, 
 that it requires a knowledge of all hearts, which is de- 
 clared to belong to God alone. " For thou (Jehovah) only 
 knowest the hearts of the children of men." (2 Cliron. vi. 
 30.) Creatures are finally responsihle to God alone for 
 tlu'ir conduct; from the dread of him their consciences 
 must be filled with terror, or from the hope of his mercy 
 with joy. The judgment-day is to be the last crowning 
 exhibition of the tlivine equity and justice : but how 
 will it consist with such display, that the Divine Being 
 should commit so awful a work into the hands of a crea- 
 ture, and leave that creature to fix and assign to all 
 others their everlasting destinies. To deny then the 
 divinity of Christ, is nothing less than to deny the trutli 
 of all the ideas, which men have ever had of the nature 
 and prerogatives of God. If he who created me; if he 
 who sustains me in cxiotence ; if he to whom I am re- 
 sponsible for all my thoughts, words, and actions; if he 
 who prescribes the terms on which I must be saved or 
 lost for ever ; and if he who will at last place me either 
 in heaven or hell ; is not God, then we must infer that 
 all mankind have been and still are deceived, in sup- 
 posing that these are prerogatives which belong to the 
 Supreme Being, and to him alone. 
 
 It is the duty of creatures to address religious Avor- 
 ship to God alone ; yet we find in the Bible, that both 
 prayer and praise are addressed to Jesus Christ. Ste- 
 phen, the first martyr, addressed himself to Christ in the 
 agonies of death, and committed the keeping of his 
 .?oul into his hands. " And ihey stoned Stephen, calling 
 out, and saving, Lord Jcsus, receive my spirit." (Acts, 
 vii. 59.) The Apostle Paul, after the most e.vtraordinary 
 
116 VINDICATION OF THE DIVINITY 
 
 revelations, after being caught up into paradise, and 
 liearing unspeakable words, which it is not lawful for 
 a man to utter, addressed his prayers to Jesus Christ; 
 his words are these, * For this thing I besought tiie 
 Lord thrice, tliat it might depart from me. And he 
 said unto me, My grace is sufficient for thee: for my 
 strength is made perfect in weakness. Most gladly 
 therefore will I glory in my infirmities, that the power 
 of Christ may rest upon me." (2 Cor. xii. 8, 9.) 
 
 The Angels worshipped Christ when he became in- 
 carnate ; for this is the command which they received, 
 " And let all the Angels of God worsliip hinu" (Heb. 
 i. 6.) The disciples worshipped him after his resurrec- 
 tion : " And when they saw him, they worshipped him; 
 but some doubted." (Matt, xxviii. I7.) Those in his im- 
 mediate presence address their praises to him ; and they 
 do it, because he is worthy : " And I beheld, and 1 heard 
 the voice of many Angels round about the throne, and 
 the beasts, and the elders : and the number of them was 
 ten thousand times ten thousand, and thousands of 
 thousands : saying with a loud voice, Worthy is the 
 Lamb that was slain to receive power, and riches, and 
 wisdom, and strength, and honour, and glory, and bles- 
 sing." (Rev. V. il, 12.) Thoui;h these instances of pray- 
 er and praise being addressed to Christ are one proof of 
 his divinity, yet had no such instances been found, dur- 
 ing the continuance of the Saviour's mediatorial work, 
 we should not on that account have entertained doubts 
 of his divinity ; for while he sustains the character of 
 mediator between God and man, there is u fitness and 
 propriety in addressing our prayers to the divine Father 
 tlu'ough him, which is sanctioned by precept and exam- 
 ple : but when he shall deliver up his mediatorial king- 
 dom to the Father, by " presenting all the saints faultless 
 before the presence of his glory with exceeding joy," 
 M^iat will follow ? The Son will become in all respects 
 as he was before, but with the addition of an immense 
 
OF OT^R Lonn jKsi's ciittisr. 117 
 
 revenue of [)i:ii-e tor liavitin- ImmMed liliiiself in nccora- 
 plishliiu- tfie nieiliatorial work ; lie will rest in the bosom 
 of the Father as he did from all eternity, and the triune 
 Jehovah, without aiy of the distinctions wliich arise 
 from the economy of t^race, will he all i:i all *. 
 
 Here we mii^ht close this part of the subject, but for 
 the sake of afTorflinifto the Compiler's mind all the con- 
 viction in our power, we shall now endeavour to shew 
 tlie consistency of the doctrine we defend, with those prin- 
 ciples of reasoninir which are adopted by authors whom 
 we believe he hii^hly reverences and esteems. We se- 
 lect two, the celultrated Vyas and Mwhummnd. We be- 
 lieve that he hi«,rhly esteems the former, from the labour 
 he has taken in studyioi*-, and the expense he has incurred 
 in publishini^ the Vedant doclrines, with commentaries 
 upon lliem ; and we are led to suppose that he esteems 
 the latter, from several passag-es in his appeal--, and from 
 finding- that his sentiments respecting the doctrines under 
 discussion are, with very few exceptions, precisely the 
 same as those contained in the Coran. 
 
 We bci,'in with Vyas : Ihs fir^t axiom is this, ^mm 
 "W^ f^WlWi xfcT. " Oiu- inquiries then are respecting 
 Bruiima, or the Su[)reme Being/' His second is an an- 
 swer to it, and the foundation of all his succeeding investi- 
 gations. 3r^?in^^ tfcT ^l^. '^It is He from whom the 
 creation of the world, &c. proceeds." Now this is a very 
 just conclusion, and will be received Ijy all wiio believe in 
 the l)eing of a God. Ask tiie most barbarous nations 
 of the earth, \Vho is God ? and they can only say, He 
 who made all things: ask the most polished, and they 
 can say no more: both they who receive, and they who 
 n ject the Bible believe, that " he who built all things is 
 God." (Heb. iii. 4.) Th.us th^n, from the universal con- 
 sent of all who acknowledge the existence of a Deitv, 
 
 • I he faith vre are c imniandcd rn oxprciio io Clirisl on pain of clr-tniil ilfnlh, and 
 llio <lf|irnil.M,cir »c an- encoar;ii£c<l tu ()l.icc upon him, a. r, in uiir eslimaliou, of inch a 
 naliiii-, Jt lu be iitlrily incunsistriit willi llit idea of Ins lirin;; a rrci"iif. it would 
 1 4ve bi-ru piopiT in Ihis place lif ha%« ilwelt a liltli: on lhi^ i>aitic-j!jr, but tinci: U 
 h.4» bcea cuatidered iu ibc 3ud ICisay of tlie lit farC, vte luibrar. 
 
118 VINDICATION OF THE DIVINITY 
 
 we learn that he who created the heavens and tlie earth, 
 and all that they contain, is God. Let us then, with this 
 estahlished truth in our minds, turn to the scriptures, 
 and ask. Who is the creator of all these things ? They 
 inform us that Jesus Christ is the creator of all thing's : 
 '' Wlio is the imag-e of the invisible God, the first pro- 
 ducer of all the creation : for by liim were all things 
 created, that are in heaven, and that are in earth, visible 
 and invisible, whether thrones, or dominions, or princi- 
 palities, or powers, all things were created by him and 
 for him ; and he is before all things, and by him all things 
 consist." [Co[. i. 15, 16.) When therefore the ideas of 
 the wisest and most extensive part of the human race 
 concerning the Deity ai'e compared with the word of God, 
 they serve to prove the divinity of Jesus Christ. From 
 them we learn, that the creator of ail things is God; from 
 the scriptures we learn, that the creator of all things is 
 Jesus Christ : it follows therefore, that Jesus Christ is 
 God. If then Vyas's position is correct and the scriptures 
 are true, it is impossible to doubt the divinity of our 
 Saviour. 
 
 Mohummud boldly denies the divinity of Christ, and 
 never ascribes to him those qualities which in almost 
 every page, and frequently many times in a page, are 
 ascribed to God. Our inquiry then is, whether the 
 epithets which he applies to God, and which in his esti- 
 mation can be applied to no other, are not used in the 
 scriptures in application to Jesus Christ. 
 
 He agrees with Vyas that ^xU (or the Supreme Being) 
 is the creator of all things : and it is singular, that in 
 the very passage in which he denies Christ to be the Son 
 of God, he brings this forward as a principal reason, that 
 God is the possessor of the heavens and the earth. 
 
OF OUR LOUD JEStTS CHRIST. 119 
 
 " And they say, God lias be:^otten a Son : — far be it 
 from him, rather he is tiic [)ossessor of the lieavens and 
 tiie earth." From these word-J it is evident, that he ac- 
 kno\vle«lijed no one to be the possessor of tiie heavens 
 and the earth besides God ; indeed tiiese are terms 
 •which he used so e.vclusiveiy in reference to the (hvine 
 character, that he would have considered it positive 
 idolatry to a|)ply them to any other being. To substan- 
 tiate the divinity of Ciwist therefore, accorditii^ to this 
 idea, it is necessary for us only to enquire, whetlier he 
 is the possessor of the heavens and the earth. This 
 maybe estabhshed both by inference, and by the autho- 
 rity of tlie divine word : we infer, that lie who created 
 the heavens and the earth must be their proprietor ; and 
 the woni of God declares, " And, thou, Lord, in tiie 
 beginninij hast laid the foundation of the earth; and 
 tiie heavens are the work of thy hands*." '■' All things 
 were created by him and for him." (Col. i. 16.) 
 
 He considered mercy or compassion as one of the 
 chief attributes of the Deity, and hence the Musulmans 
 begin all their book wiih lii^ sentence on that subject; 
 
 Uf 
 
 " In the name of God the compassionate and gracious." 
 If Jesus Christ upholds all things by the word of his 
 power, then he must provide for the wants and happiness 
 of all created beings, and be the author of all the good- 
 ness and mercy that are experienced through the wide 
 creation; and this is all that Mohummud meant by the 
 mercy of God. He frequently speaks of compassion 
 as a distinguishing quality in the character of Deity; 
 yel how feeble are all his expressions, when compared 
 with those frequent and glowing terms used 1)V the 
 Apostles to describe the compassion of Christ ? Compas- 
 sion is displayed in relieving the miseries of the wretch- 
 ed; and it is great in jiroportion to the dignity of him 
 who relieves, and the wretchedness of those who are 
 
 • llcb. i. 10. Ibat till" passage referi to rhrist, sec Poole's S>uo|isit in loco. 
 
 r2 
 
12Q VINDICATION OF THE DIViNITY 
 
 relieved: — is it possible, then for there to be a greater 
 display of compassion than that which the Saviour has 
 shewn, who, wlien he tiionght it not robbery to be 
 equal with God, took u[)on him the form of a servant, 
 for us wretched men, and for our salvation ? " For 
 ye know the grace of our Lord Jesus Christ, that, 
 thougij he was rich, for your saUes he became poor, that 
 ye through his poverty might be rich." 
 
 Ttiis vvas comiiassion like a Gixi, 
 
 'i'lmt when the S.iviour knew 
 The price of ranion was his blood. 
 
 His i>iiy ne'er withdievi'. 
 
 Anot];er attribute which Mohumnnui considers pecu- 
 liar to Deity is power. 
 
 " Intieed God is powerful over all things." But we 
 have already seen that this attribute is applied in an un- 
 limited extent to the Lord Jesus Christ ; and that to 
 him is ascribed every thing that can possibly be thought 
 of as the product of divine power. 
 
 Infinite knowledge and omnipresence he considers 
 as belonging exclusively to God. 
 
 « w « - - 
 
 r*-*^ ^^ WxJ U»^ tfJ.) \ ^, t . j» JLc ^-ij (^^J ^) I ^ \ 
 
 " Indeed God knows all things. Indeed God sees what 
 you are doing." Words of the same import are used by 
 Peter to tlie Saviour, " Lord, thou knowest all things ;" 
 for \A hich he was not rebuked as on another occasion, 
 when he spoke unadvisedly. Besides these there arc 
 occasionally some other expressions used by Mohum- 
 inud, to deiiote qualities which can belong only to God; 
 but none, of Mhich there are not others equally strong 
 found in the scriptures applied to Jesus Christ. 
 
 Now since these are perfections, which Mohummud 
 would have thought it blasphemy to apply absolutely 
 
or OLMl l.OiU) JKSU- ClUUST. lil 
 
 to any but God, and siiico we find fliem tlnis appllerl 
 ill the sc-riptiircs to Jesiis ClirUt, we must iiit'or, if his 
 notions rt'spectine^ wliai is essential and peculiar to Dei- 
 ty are eorreet, and the scri[)tures are true, tliat Jesus 
 is a divine per.-on, and not anioui^st created l)eini,^s. 
 
 We do not l<no\\' liow any person exercisinyf his 
 reason, can really bt lieve that the Creator of all tliini,'-s 
 is hi'^iseUa creature : yet this must be done by those who 
 declare that Jesus Christ in his pre-existent state was 
 not a divine [»ersonjbnt only the hiijhest of created beings. 
 Tiiere is such a difference between the terms creator 
 and creature, that we do not see how they can both 
 possibly apply to the Saviour, before he united himself 
 to a nature distinct from his own. We always suppos- 
 ed, that between all creatures and their great Creator 
 there Avas an infinite disproportion, and that all creatures 
 were finite while their Creator was infinite ; nor can we 
 see any thinaf in natiu'e, in reason, in philosophy, or in the 
 word of God, that should induce us to renotuice such 
 an opinion. Since, therefore, it is plain from the best 
 authorities, that the Creator of all thing's is not a crea- 
 ture, and since it is expressly declared in the sacred 
 volume that Jesus Christ is the Creator of all things, it 
 follows, as an undeniable conclusion, that he must be 
 " over all, God blessed for ever." 
 
 We are aware that the Compiler objects strongly to 
 the omnipresence of Christ; nor do we wonder at this, 
 as he must be conscious that it is an attribute which be- 
 longs to God alone : we beg permission therefore to 
 suggest to hia consideration a few remarks, which we 
 think calculated to remove doubt from every unbiassed 
 mind, as to the ubiquity of the Saviour. 
 
 1st. What is the method by which the inspired writers 
 and heathen [ibilosophers prove the omnipresence of God? 
 We turn first to the royal Psalmist, who says, " Understand, 
 ye brutish among the {)eople : and ye fools, when will 
 ye be wise ? He that planted the ear, shall he not hear ? 
 
122 VINDICATION OF THE DIVINITY 
 
 he that formed the eye, shall he not see ?" (Psalm, xciv. 
 8. 9.) Here then the Psalmist arg'ues that God knows 
 all things, from his having formed the organs by which 
 all things are known. Let us now turn to Socrates the 
 celebrated heathen philosopher, and we shall find him 
 arguing much in the same manner. (Xen. Mem. lib. 
 
 1. cap. 4.) Kat ixri TO aov fikv ofi/ia hvvaadai kirl TroWa 
 ora^ia k^£.f)(yei<Tdai, royoe r5 0£« oipdaX/jLOv aBvyarov elyai ayua 
 
 rravra opdv. " You must never suppose that your vision 
 can extend many miles, and that the eye of God cannot 
 see all things." We find therefore, both from sacred 
 and profane writers, that the wisdom displayed in the 
 formation of the eye is considered as a proof of the 
 omniscience and omnipresence of God. Who then is 
 its former ? The Lord Jesus Christ, for, " all things 
 were made by him, and without him was not any thing 
 made that was made." (John, i. 3.) Upon this hypo- 
 thesis, therefore, it is too plain to be denied, that Jesus 
 Christ must be omnipresent. 
 
 2nd. A being cannot exert his own immediate power 
 where he is not. Christ exerts his power over all worlds ; 
 for the Apostle tells us, that " he upholds all things by 
 the word of his power." Let us think for a moment 
 of the extent of the creation. After having considered 
 the planetary worlds, Mr. Addison says, " If we rise 
 yet higher, and consider the fixed stars as so many 
 oceans of flame, that are each of them attended with 
 a different set of planets; and still discover new firma- 
 ments and new lights, that are sunk further in those 
 unfathomable depths of ether ; we are lost in such a 
 labyrinth of suns and worlds, and confounded with the 
 magnificence and immensity of nature." Noav let u* 
 ask, whether it is consistent to suppose that Jesus Christ 
 can uj)hold all these by the word of his power, and 
 yet not be omnipresent; and whether it will not in- 
 volve the greatest absurdity to conclude, that he sus- 
 
or Ol'K UiRD JESUS CHRIST. 123 
 
 tiiius and manager tlie concerns of worlds from whicli 
 he is absent, and over "wliich he has not an absolute 
 controul ? 
 
 3rd. Locomotion is neoc-sarily eoiinecttd with crea- 
 tures, how exahed soever may be tlieir raidv No crea- 
 ture can l)e in more than one place at one and the same 
 time. Thoui^h the rapidity and extent of their motion 
 may be very dif^Vrent, and in somo niucii greater than 
 in others, in proportion as they are spiritual or corpo- 
 real, still we conceive that none of them can be in more 
 than one place at once. This being the case, if Jesus 
 Christ is not omnipresent, then he must move froni 
 place to [)Iace in sustaining the worlds under his care ; 
 and as nothing less than the power which created can 
 sustain a sinking world, we conclude, should he remove 
 from place to place, tliat during the time occupied by 
 this motion, the worlds which were left would begin to 
 sink, and tlie universe woidd thus fall into destruction. 
 This then is the iiltiniatum to which we are brought: — 
 we must either acknowledge the onmipresence of Christ, 
 or we must deny " that he upholds all things by the 
 word of his power." 
 
 4th. It is the universal belief of the Hindoos that 
 God is omnipresent; tlieir most renowned philosoj)her 
 and poet Vyas has inferred this from the consideration, 
 that God is the former of all things. If therefore it 
 appeared consistent with his discerning mind to ar- 
 gue, that he who created must pervade all his works; 
 may we not be allowed to do the same with respect to 
 Jesus Christ, when we are expressly informed in the 
 scriptures, that he is the Creator of all things ? 
 
 5th. Ubiquity is ascribed to the Spirit of God: as in 
 this verse, '■' Whither shall I go from thy Spirit ? or 
 whither shall I flee from thy presence ?" Yet Christ 
 speaks of his sending this S[)irit, and it is ex'[)ressly de- 
 clared to be " his Spirit :" if the S(»irit therefore is 
 
121 VlNDiCATrON OF THB DIVrNITY 
 
 possessed of oaiiimresence, it is uiKleiiiable that Christ 
 in list be possessed of it also. 
 
 Gth. There are many passages in the Bible, which 
 clearly indicate the Saviour's omnipresence. To search 
 the heart, and kiiow its various thoughts, is declared in the 
 Bible to be tiie \vor!< of God a!one ; (2 Chron. vi. 30.) 
 vet we find Jesus Christ had an intimate knowledi^e 
 of the hearts of all men. " But Jesus did not commit 
 himself unto them, because he knew all men, and need- 
 ed not that any should testify of man : for he knew 
 what was in ii)an." (John, ii. 24, 25.) He represents 
 himself as stanrling' at tlie door of our hearts, and so- 
 liciting adnjirtance. " Behold, ! stand, at the door and 
 knock: if any man hear my voice, and open the door, I 
 will come in to him, and will sup with him, and he 
 with me." (Rev. iii. 20.) Those whose hearts have 
 been opened htive frequently experienced the truth of 
 this declaration in their private retirements ; and all 
 Christians can testify, that the Saviour is Mdth them in 
 their public assemblies according to his promise, (Matt, 
 xviii. 20.) " For were two or three are gathered together 
 in my name, there am J in "he midst of them.'' The 
 Compiler rej)Iies, that this passage refers to his being 
 with them in his word, to guide them in their search after 
 truth ; and this may satisfy those who have not experi- 
 enced the divine power of Christ on their hearts, but 
 will not approve itself to him, who finds the presence of 
 the Saviour sensibly manifested in his heart to wiiatever 
 part of the globe he travels ; who knows, by comparing 
 his own experience with tliat of others, that the Saviour 
 has indeed been present in the plenitude of his power 
 and mercy in many asseiublies, at the same time ; 
 and who, from joys that are better felt than expressed, can 
 say of the Saviour's presence, what the j)oct has so 
 Bweetly sung respecting the divine presence. 
 
 Should fate command me to the tartlsf si verse 
 (Ji the sjieen earth, to <iistiint barbarous climes 
 iSivers unknown to sonj; ; where fust ihc sun 
 
OK VVR LORD JESUS CHRIST. 125 
 
 Gild* Fiiiii.in iiiMiiiit:iiii.«, or iii-s setlin? bfaiii 
 
 Flaiiips nil ilie Ailaiiiir isles ; 'lis iious;ln to niP. 
 
 S:iue Goil i> cxer present. e> er leit 
 
 III (lie voitl w<isi<; as iii tlie city full ; 
 
 Ami wiit'ii* lif vii^il lireitliit's. tlit-rt! niu>t h'^ jny 
 
 Thus we liavo eiulcavonred to sIk^w, that a be- 
 lief ill the Deity of Christ is justified by the word of God, 
 and l)y the soiiiidest piiiiciples of reasoning' adopU 
 ed by men : till therefore the Compiler can prove, 
 that like does not beij^et its like — that the only-be- 
 goiien of the Father does not resemble him in any of 
 his essential perfections — that there are in scrljjture no 
 texts which declare him to he God in the proper acce[)- 
 tation of the word — that he does not exercise ilivine j)re- 
 rogatives — that no di\ino inuiours are ascribed to him 
 — and that the arguments whicii men use to prove the 
 being and attril)utes of God, do not iipply to him — tlicn, 
 and not till then, can we renounce the firm conviction 
 that we have of his [)roper Divinity. 
 
ESSAY III. 
 
 The Doctrines of the Atonement and Salvation 
 hy Grace defended. 
 
 IT will not appear surprising- to tlie Christian Public, 
 that one who rejects from his creed the g^reater pr^rt of 
 the scriptures, should hes^itate to give his assent to the 
 doctrine of the atonement ; when there are n)auy who 
 profess to receive the whole Bible as the word of God, 
 and yet do not acknowledge this insportant article of 
 faith. 
 
 Though we do not wonder at tiie learned Compiler's 
 declining to offer his opinion on this subject, yet 
 we cannot but regret the manner in which he 
 has done it ; advancing the most plausible argu- 
 ments against it, and then leaving us to conjecture 
 Avhat are his real sentiments. His words are these, 
 " With regard to this doctrine, 1 have carefully noticed 
 every argument advanced by the Editor, from the au- 
 thority of Jesus himself, in its support; and have ad- 
 duced such arguments as may be used by those that 
 reject tliat doctrine, and which they rest on the autho- 
 rity of the same divine teacher; leaving the decision 
 of the subject to the discreet judgment of the public, 
 but declining to deliver any opinion as an individual as 
 to the merits thereof*." It is common for the learned 
 
 • Second Appeal, page 70, 
 
THE DOCTRINE OF ATONEMENT DEFENDED. 127 
 
 sometimes in (li>putati()ii to arjj^ue witli all their might 
 Jiofainst positions which they thems^elves believe, merely 
 tor the sake of shewing their skill in argumentation ; 
 hut we can hardly suppose that any one would he guiltv 
 of such levity in a *olcnni appeal to the Christian pub- 
 lie. Not being explicitly informed by the Compiler, 
 what his own opinion is respecting this subject, we can 
 only infer one of these three things: — he chhev bc/icves, 
 or disbelieves^ or doubts the doctrine of the atonement. 
 It he believes, then why does he argue against it? 
 Surely this is inconsistent with the simplicity of the 
 Christian character. If he disbelieves, then why does he 
 decline to give his opinion ? does not this nullify all liis 
 arguments, and intimate that lie has no confidence in his 
 own reasoning ? If he doubts, then why did he not state 
 botli sides of the question, and candidly own M^ience his 
 doubts arose? Thus there is no view we can take of 
 Ids enquiry into the doctrine of the atonement, without 
 perceiving great incongruity. 
 
 It siiould seem tliat he felt himself in a great dilemma 
 on this subject; he could not, like Mohummud, deny 
 the death of Christ*, as that would have been inva- 
 lidating the testimony of the Apostles; and yet he 
 knows not how to reconcile such a death with the jus- 
 tice of God : hence to account for that which is to us 
 as plam as the" sun in the firmament, he thinks himself 
 justified in having recourse to the mysteries of jirovi- 
 dence ; while on another occasion he claims the victory 
 for having driven his opponent to such a rcfugef. 
 
 Let us then first endeavour to ascertain, whether the 
 doctrine of the atonement is scriptural; and we shall af- 
 terwards be better able to e>timate tlie force of the ob- 
 jections that may be brought against it. 
 
 • Thus Mohummud ajseiti, " And Ihcy rthe Jews; sa>, We killel Christ Jesns. the 
 5i.n of Mary, the I'rophet of Goil ; and tbey did not kill binj, and iliey did not 
 criiriiy him, but une like nnlu bim." (Cotan, cljap. iii.; 
 
 t S<.'r Second Appeal, p. M. 
 
128 THK DOCTRINES OF THE ATONEMENT AND 
 
 We are iiifonned, that our first |)arents wore ti.e 
 skins of beasts; and, if we may form a conjecture frotn 
 the conduct of their son?, it is not improbahle that tiie 
 beasts from which these skins wt^re taken were offered 
 in sacrifice. Cain and Abel offered sacrifices to God^ 
 and it is evident that they were taught to consider these 
 as typical of some g-reater atonement : for it is said, " By 
 faitJi Abel offered unto God a more excellent sacrifice 
 llian Cain." (Heb. xi. 4.) That Abraham's offering- up 
 his son Isaac was ty[)ical of the sacrifice of Christ, is 
 plain from these words ; " By faith Abraham, when he 
 was tried, offered up Isaac; and he that had received the 
 promises ofiered up his only-begotten, of whom it was 
 said, that in Isaac shall thy seed be called: accounting 
 that God was able to raise him up even from the dead ; 
 from %v hence also he received him in a figure." (Heb. xi. 
 17 — 19.) That some of the sacrifices under the Law were 
 made a-> an atonement for sin, there can be no doubt 
 from this passage; "And he shall put his hand upon the 
 head of the burnt-offering, and it shall be accepted for 
 him, to make atonement for him." (Lev. i. 4.) 
 
 That the sufferings of Christ formed tiie grand subject 
 of prophecy is undeniable from the testimony of the Pro- 
 {)hets; ^ye may take Isaiah and Daniel as s{)ecimens : 
 "Surely he hath borne our griefs, and carried our sorrows : 
 yet we esieemed him stricken, smitten of God, and af- 
 flicted. But he was grounded for our transgressions, 
 and bruised for our iniquities : the chastisement of 
 our peace was upon him ; and with his stripes we 
 are healed. All we, like sheep, have gone astray ; we 
 have turned every one to his own way: and the Lord hath 
 laid on him the iniquity of us all, — For it pleased the Lord 
 to bruise him, he hath put him to grief : when thor. shalt 
 make his soul an offering for sin, he shall see his seed, 
 he shall prolong his days, and the pleasure of the Lord 
 shall prosper in his hands. He shall see of the travail 
 of his soul, and shall be satisfied : by his knowledge 
 
-AI.VAriaN liy <,« \CH dkfknohd. 129 
 
 sliall iny rii,'litoous servant justify many ; lor Ijc shall 
 Ijt-ar ilifir iniquiii,..^, Thcivtoro will l' divide iiiin a 
 jH.rtiou will, liio i,r,eat, and he shall divide the spoil 
 with thestnmij; because he pourod our, his S(«ul unto 
 deaih : and he was numbered with the transjj^ressors • 
 and he bare the sin oi" many, and made intercession tor 
 the transijressors." (Isaiah, Jiii. 4 — 6, 10—12.) '• Seventy 
 weeks are determined upon thy people, and upon thy 
 holy city, to linish the transgression, and to make an 
 end of sins, and to n^ike reconciiiation for iniquitv, and 
 to brin.i,' in everlasting; rii,'hteousness, and to -eal up the 
 vision and prophecy, and to anoint the most Holy. — And 
 atter threescore and two weeks shall Messiah be cut off, 
 but not fur himself." (Daniel, i.\-. 24, &c.) From these pas- 
 sages we learn, that the Prophets were " searching what, 
 or what manner of time, the Spirit of Ciirist which was 
 in them did siirnify, when it testified beforehand the 
 suflferings of Christ, and the gjorv that should follow " 
 (1 Peter, i. II.) 
 
 The Compiler desires to he pointed to " even 
 a single passage pronounced by Jesus, enjoining a 
 retuge in such a doctrine of the cross, as all suf- 
 ficient, or in.lispen.sable to .salvation*." Let him con- 
 suit only the 12th Chapter of John's Gospel, and he w^ill 
 find two. " And Jesus answered them, saying, The 
 hour is come, that the Son of man should be glori- 
 fied. Verily, verily. I say unto you, Except a corn of 
 wheat tall into the ground and die, it abideth alone: but 
 If It die, it bringeth forih much fruit." " And J, if I be 
 lifted up fron. the earth, will draw all men unto n.e. This 
 he said, signifying what death he should die." (John, 
 xii. 23, 24, and 32.) By the first he makes the be- 
 ueht ot his coming into the wi.rhl, to depend on 
 his death ; and by the .second he states in the most for- 
 cible mam.er the attractions of his cross, and points to his 
 death as the grand means by which all men are to be 
 <lra\vn to him as their Saviour. It appears not to have 
 
 • Stconil .4( peal, p ». 
 
130 THE DOCTRINES OF THE ATONBMBNT AND 
 
 been consistent witli the nature of things, that this doc- 
 trine should be so fully and generally understood before 
 as after the Saviour's death. Tiiis we may learn from 
 tiie experience of the Apostles ; and the account given 
 us of the transfiguration, when Mosesand Elias " appear- 
 ed in glory, and spake of his decease, which he should 
 accomplish at Jesusalem ;" (Luke, ix. 31.) for " As 
 they came dovrn from the mountain, Jesus chargci them, 
 saying, Tell the vision to no man, until the Soji of 
 man be risen from the dead." (Matt. xvii. 9.) 
 
 After the Saviour was ascended, and tlie Spirit was pour- 
 ed out upon the Apostles, they did not scruple to declare, 
 both in preacliing and writing, that the sacrifice of Chri.-t 
 was the only way in which salvation coidd he obtained. 
 Peter testified, saying, " Be it known unto you ali, 
 and to all the people of Israel, that by the name of Je- 
 sus Christ of Nazareth, whom ye crucified, Avhom God 
 raised from the dead, by him doth this man stand here 
 before you whole. Tliis is the stone wliich was set at 
 nought by you builders, which is become the head of 
 the corner. Neither is there salvation in any other : 
 for there is none other name under heaven given among 
 men, whereby we must be saved." (Acts, iv. 10 — 12.) 
 Atid again, "Who his own self bare our sins, in his own 
 body on the tree; that we, being dead to sins, should live 
 unto righteousness : by whose stripes ye were healed." (1 
 Pet. ii. 24.) John cOi.firms the same truth: " But if 
 we walk in the light, as he is in the light, Ave have 
 fellowship one with another, and the blood of Jesus 
 Christ his Son cleanseth us from all sin." (1 John, i. 7-} 
 *' And he is the propitiation for our sins : and not 
 for ours oidv, but also for the sins of the whole world." 
 (1 John, ii. 2.) " Unto him that loved us, and washed us 
 from our sins in his own blood, and made us kings and 
 priests unto God and his Father : to him be glory and do- 
 minion for ever and ever. Amen." ^Rev i. 5. 6.) 
 
 Piml insists most strenuously on the doctrine of the 
 
SALVAHON BY GRACE DKFKNDKD. 131 
 
 atonenieiit : " For I deterniiiKd not to Know any thing- 
 among yoti. save JesiisClirist. and liiin crucified." (1 Cor. 
 ii. 2., " But now, in Christ Jesus, ye who sonieiinies 
 were far off" are made nigh by the blood of Christ." (E[)h. 
 ii. 13.) '* And having made peace through the blood 
 of his cross, by him to reconcile all things unto him- 
 self; by him, I say, whether they be things in earth, or 
 things in heaven. And you, that were sometime alie- 
 nated, and enenjies in your mind by wicl<((l works, vet 
 now liath he reconciled in the body of his flesli, througli 
 death, to i)rcsent you holy, aiul unblameable, an<l un- 
 reproveable, in his sight." (Col. i. 20 — 22.) But Christ 
 being conic an High Priest of good things to come, by 
 a greater aiul more perfect tabernacle, not niade with 
 hands, that is to say, not of this building; neither bv 
 the blood of goats and calves, but by his own blood, 
 he entered in once into the holy place, having obtained 
 eternal redernption for us. Fuv if the blood of bulls 
 and of goats, and the ashes of a heifer sprinkling the 
 unclean, sanctifieth to the purifying of the flesh; how 
 njuch more shall the blood of Christ, who through the 
 eternal Spirit offered himself without spot to God, 
 pm-ge yoiu- conscience from dead works to serve the 
 living God?" — "But now once in the end of the world 
 hath he appeared, to put away sin by the sacrifice of 
 himself. And as it is aj)pointcd for man once to die, 
 but alter this the judgment; so Christ was once of- 
 fered to bear the sins of many: and imto those that 
 look for him shall he appear the second time, without 
 sin, unto salvation." (Heb. ix. H — \4, and 26 — 28.) 
 " And every Priest standeth daily ministering, and of- 
 fering oftentimes the same sacrifices, which can never 
 take away sins: but this man, after he had oflfvred one 
 sacrifice (or sins, for ever sat down at the right hand of 
 God; from henreforrh expecting till hi^ enemies be 
 made his footstool. For by one offering he hath perfected 
 forever them that arc sanctified." (Heb. x. 11 14.) 
 
"132 TlliC O'CT.'UNE- or IHH ATOXliMENT AND 
 
 Now after reading- these qnotJition«, let us ask whether 
 it is not as easy for a person to fleuy his own existence, 
 as to deny that the doctrine of the atonement is to be 
 found in the scriptures ? 
 
 Tiiat objections may be made against this doctrine, 
 we are fuUy aware ; but over him who beUeves, that 
 it is clearly revealed in the word of God — that there is 
 no trutli, however simple, aiifainst which hu r;an inge- 
 nuity nuiy not raise some objection — and that it has al- 
 ways been to the Jews a stumbling-block, and to the 
 Greeks foolishness, these objections will have little in- 
 fluence. The doctrine of the cross has always been a 
 subject of cavil and contention. " For the Jews re- 
 quire a sign, and the Greeks seek after wisdom : but 
 we preach Christ crucified, unto the Jews a stumbling- 
 block, and unto the Geeks foolisluuss; but unto them 
 who are called, both Jews and Greeks, Christ the pow- 
 er of God, and the wisdom of God." (1 Cor. i. 22 — 24.) 
 
 The great objection urged by our opponent against 
 the atonement is, that it is contrary to the justice 
 of the divine government: here then we beg leave 
 to ask, Mdiether the denial of Christ's death being an 
 atonement for sin, does not involve greater inconsistency 
 than the acknowledgment of it ? That Christ did 
 suffer a most excruciating death is on all all hands al- 
 lowed; that he did not suffer, for his own sins is also 
 granted, " for he did no sin, neither was guile found 
 in his mouth :" was it then consistent with the justice 
 of God, that he should suffer at all, unless he suffered 
 for the sins of otiiers? Let not our opponent suppose, 
 that by rejecting this doctrine, he can escape any of 
 the gross consequences chargeable on those who em- 
 brace it. They rather fall with a double weight on 
 those wlio deny it, as may be seen from giving his 
 own words, with only a slight variation: " That Jesus 
 suffered death and pain in his human capacity without 
 makincr an atonement for the offences of others, seems 
 
BALVATION BY OHACB DEFKNDKD. 133 
 
 totally incoHsistent wiili the justice a<5( rilicd to God, 
 and even at variance with those principles of equity 
 required of men ; for it would be a j)eace of t^ross 
 iirKpiity to afflict one innocent [n'\us; who had all 
 the hnrnan feelin<r<, ;i„(l who had never transgressed 
 the will of God, witli the death of the cross, 
 irithont any assignable cause whatever, especially wlien 
 he declared such aversion to it as is manifest from the 
 following passages ; (Matt. xxvi. 39 — 43.)" Let now any 
 one judge, whether they who receive or they wlio deny 
 the doctrine of the atonement are chargeable with the 
 greater inconsistency; or whether they who reject the 
 doctrine on account of its being contrary to divine and 
 human equity, do not " strain out a gnat and swallow 
 a camel." 
 
 So far from this doctrine's being opposed to the di- 
 vine justice, we defend it, and so did the Apostles, on 
 this very ground. Christ <lied for the very purpose of 
 displaying God's justice, and conveying the streams of 
 his mercy to sinful men ; hence it is said, " To declare 
 at this time his righteousness, that he might he jasf, and 
 the ptsti/ier of him who believeth in Jesus." Rom. iii. 6. 
 
 We grant, if Christ was unwilling to suffer, and his 
 suflferings were put upon Inm by force without his 
 consent, that his death would exhibit an act of the 
 greatest injustice ever known. But the scriptures re- 
 move this difficulty by assuring us, that he voluntarily 
 undertook to sufl'er for u>, although his human nature 
 shrunk back, and cried out, under the awfid pressure, 
 " Father, if it be possible let this cup pass from me." 
 We have the declaration of prophecy, and the wctrds of 
 the Saviour himself, to shew, that his dying on the cross 
 was his own vohmtary act. " Sacrifice and offering 
 thou didst not desire ; ndtie ears thou hast opened : 
 burnt-offering and sin-offering hast thou not re- 
 quired. Then said I, Lo ! I come: in the volume 
 of the book it is written of me, I delight to do thv 
 
 T 
 
134 THK DOCTRINKs OF THE ATONEMENT AND 
 
 will, O luy God : yea, thy law is in my heart." 
 (Psalm, xl. 6 — 8.) From which this inference is drawn, 
 " He taketh away the first, that he may establish the 
 second. By the which will, we are sanctified, through 
 the ofFcririg of the body of Jesus Christ once for all." 
 (Heb. X.9, 10.) Cln-ist says : " Therefore doth my Fa- 
 ther love me, because / lay down my life, that I miyht 
 take it again. No man taketh it from me, but I lay it 
 doivn of myself : I have power to lay it down, and I have 
 power to take it again. This con)mandment have I re- 
 ceived of my Father,'' (John, x. 17, 18.) The words 
 therefore that Jc^as used in his agony, mu>t not be 
 supposed to intimate, that he was involuntary in what 
 he endured. Tlie feelings with which he anticij)ated 
 the dreadful crisis, shew that he approached it with 
 voluntary steps. " Now is my soul troubled ; and 
 what shall I say ? (Shall it be,) Father, save me from 
 this hour; but (that would be ia:[)roprr, since) for this 
 cause came I to this hour." (John xii. 27-) Though 
 no comparison will suit the case in ail respects, yet we 
 may iniagine many instances in which a person may 
 complain of suffering, and yet be a voluntary sufferer. 
 For instance, a brave and patriotic man falling in the 
 field of battle covered with wounds, may from the ex- 
 quisite pain he feels utter some expressions which 
 seem like comj)laint ; but are we thence to conclude 
 that he is unwilling to suffer for his country "i Ask 
 him, and he will tell you, much as he could wish to be 
 delivered from his torturing pains, yet he would rather 
 suffer all the wounds the sword could inflict, than that 
 the enemy should triumph and his country be undone. 
 So it was with Christ : though his soul was exceedingly 
 sorrowful even unto death, and thougn he shrunk 
 fron) the cup that was \x\\. into his hand ; yet that his 
 Father's nauie nsight not be disgraced, that Satan 
 might not triumph, and that his sheep nnght not be 
 lost, he drank it up even to the very dregs. As by 
 
PALV.^TION BY GRACR DKFKMJKD. 
 
 135 
 
 oi 
 
 ic niun's sin all were iiiii 1(' subject to the ciir.>o, ?o 
 l)y one man's sulti'riinj: all who believe are exempted 
 trom that curse ; hence the justice of Gorl, so far from 
 beiiii^' tariii>hi(l l)y tiie Saviour's snfteriiii]i:-, is mas^nified 
 and made bomjuraldc, while unr eternal salvation is 
 secmvd. " Foi- Christ al^o hath once -nflfrn-d for sins, 
 the just for the unjust, that he mii;ht briiii,'' n>; to 
 God""' (I Pet. iii. 18.) 
 
 To maintain that the doctrine of tlie cross is incon- 
 sistent with the justice of Goil, is noihiu:^ lei^i^ than to 
 insinuate, that God has been unjust in all his ilealincfs 
 \\ ith the sons of A(him. For whether is it more just, 
 that one should die for the offences of all, or that all 
 should die for the (•ffence of one? To human ren'^on 
 |)erlia[>s the former woidd seem less ol»jectionable ; yet 
 we find by sad c.vj>enence that it has been consistent 
 with the infinite wisdom and justice of God to punish 
 all mankind with death for the sin of one man. We 
 have all heard, 
 
 •• or man's fiisi (Hsoln diciice. nml ilio ttinr 
 Of til it loilji.iiifii net whose umhmI i;.sie 
 BruiiL-ikt d( aih into On- woild. lui i ull uiir <.M>e 
 With loss <n K>l«Mi, till one groan-r Man 
 Ikesiuru IIS, diiii ie$:.>iii ilie bliss: iii S<'at ' 
 
 Could any one prove that God has been unjust in 
 
 his dealinijs with mankind in sidjcctini^ tht ni to the 
 
 stroke of death for one man's sin, in which thev \\ ere 
 
 not actually engaged ; then he might also mainiiun that 
 
 there is injustice in the doctrine of the atonensent, 
 
 which makes one responsible for the sins of many, antl 
 
 the procuring cause of their salvation. It becomes us, 
 
 however, inste;id of arraiguinir, to "justify the ways of 
 
 God to num." The Aj)ostle Paul has with a masterly 
 
 haiul defended this dociriiie, aiid pro ed its cousistencv 
 
 with both the justice and nier -y of God. " And not 
 
 oidy so, but we also joy in God tii!oui,di oiu* fv^rd 
 
 Jesus Christ, by whom we have now received the 
 
 atonement. Wherefore, a^ by one jniin sin enlered into 
 
 the worUl, and dt ath by sin; and so dcaili nassec! 
 
136 THK DOCTRINES OF THE ATONKMENT AND 
 
 upon all men, for that all have sinned: therefore, as 
 by the offence of one judgment came upon all men to 
 condenmation ; even so by the righteousness of one the 
 free gift came upon all men unto justification of life. 
 For as by one man's disobedience many were made 
 sinners, so by the obedience of one shall many be made 
 righteous." (Rom. v. 11, 12, 18, 19.) 
 
 The public profession that Christ requires all his dis- 
 ciples to make of his name is designed expressly to re- 
 mind us of his death, burial, and resurrection; and 
 from these events to lay us under the strongest obli- 
 gations to be " dead indee<l unto the world, but alive un- 
 to God, through Jesus Christ oiu* Lord." The Saviour, 
 just before his ascension, gave this command, " Go ye 
 into all the world, and preach the Gos|)el to every crea- 
 ture. He that believeth and is baptized shall be saved; 
 but he that believeth not shall be damned." (Mark, .wi. 
 15, 16.) The Apostle Peter, in his first Sermon after the 
 day of Pentecost, carefully re[)eated this charge: — 
 " Repent, and be baptized every one of you, in the 
 name of Jesus Christ, for the remission of sins." (Acts, 
 ii. 38.) It is proper for us therefore to enquire, whether 
 this commaiifl rests solely on the authority of him who 
 gave it, without having any particular suitableness in 
 itself; or whether, in addition to the authority of the 
 Law-giver, there is not a peculiar fitiiess in it, by lead- 
 ing our minds to those events in which we are all so 
 deeply interested. The Apostle Paul evidently con- 
 ceived the latter, for he says: " Know ye not, that so 
 many of us as were baptized into Jesus Christ, were 
 bai)tized into his death? Therefore we are buried with 
 him by baptism into death: that like as Christ was 
 raised up from tiie dead by the glory of the Father, 
 even so we also should walk in newness of life." (Rom. 
 vi. 3, 4.) 
 
 The same may be said of the Lord's Supper. It is 
 expressly designed to remind us of the death of Christ. 
 
SALVATION BY OIlACK DKFION DKD. 137 
 
 So the Apostle Paul considers it : '• For I have rvctiv- 
 eil ot' the Ijonl, thiii wliicli also 1 dclivertMl iiiilo you, 
 that the Lord Jesus, the same uiijfht iu wliieh he was 
 betrayed, took bread : and when lie had i,M\en thanks, 
 he hrake it, and >ai<l. Take, eal : this is my body, 
 which is br(d\en tor you : this do in rememhraiiee of me. 
 Alter the s;nne manner al.^o he took the cu[), when he 
 had supped, sayiuir. This cup is the New Testament 
 iu my blood : this do ye, as often as ye «irink it, iu re- 
 membrance of me. For as often as ye eat this bread, 
 and drink this cup, ye do shew forth the Lord's death 
 till he come." (1 Cor. xi. 23—26.) 
 
 How can we account tor the death of Christ hcing 
 thus constantly represented to oin* minds, in the two 
 standiui^ ordinances of the Gospel, if it was not intended 
 to be the source frouj whence we are to expect the par- 
 don of our sins and acce|)tauce with our Maker? The 
 Compiler says, that " this parable (Mark, xii. 1 — 9.) and 
 these passatres (John, xv. 21, 22.) t^ive countenance to 
 the idea, that God suffered liis prophets, and Jesus, Ids 
 beloved Son, to be < ruelly treated and slain by the 
 Jews, for the purpose of takiiiu" away every excuse that 
 they nngiit oiler for tlieir guili*." Tiiat they could 
 allege no reasonable excuse for crucifying the Lord 
 of life and i^lory we adn)it ; but do not perceive 
 the least eoiuitenance j^iven to the idea, that 
 this was the oidy or even chief design of his death: 
 since we cannot believe that the Saviour would 
 contrailict hin)self, and his assertion is of a contrary 
 nature: for he says, " This is my blood, which was shed 
 for you." Nor can we conceive any reason why he 
 shoidd have appointed ordinances which have ati ex- 
 press reference to his death, to be celebrated in his 
 Church throui^h successive ai?es, if tfie oidy desij^u of 
 that death was to remove the excuses of the Jews, or 
 if tfiere was no more importance attached to it than 
 to the death of the Pro|)hets. VVe conceive these or- 
 din;!nces are dcsiijncd to im[)n -> on our minds, in the 
 
 • Stcond A|i|ieal, f>. r. i. 
 
138 JIIK I>UC1 RINKS OF THK ATONEMENT AND 
 
 RTOst lively numnfr, rliat ov.v hopes of pardon, of divine 
 acceptance, and of eternal life, depend entirely on his 
 death and resurrection ; and lay us under indispensable 
 obligations to live to him " who died for our sins, and 
 rose agiiin fur our jusiifirati«)i)." 
 
 , Closely connected with the doctrine of the atone- 
 ment is that of salvation by grace. All men expect 
 salvation by grace, or by the woi'Us of the law, or by a 
 mixture of both these. By grace we mean the so- 
 vereign mercy of God displayed in the sacrifice of 
 Christ as an atonement for sin, and applied to the 
 heart by tlie influences of the Holy Spirit. By the 
 works of the law we mean ()))edience to the moral law 
 which Jesus Christ has summed up in two commands: 
 " Thou shalt love the Lord thy God with all thy heart, 
 and with all thy sou!, and with all thy mind. This is 
 the first and great cumniaiuliuent. And the second is 
 like unto it, Thou shalt love thy neighbour as thyself. 
 On these two cununandments hang all the Law and 
 the Prophets." (Matthew, xxii. 37 — 39.) By a mixture 
 of both these we u)ean, a dependance partly on our 
 own obedience, and partly on the mercy of God; it 
 may be either Avith or without regard to the death of 
 the Saviour. 
 
 It is much to be lamented, that on a subject of such 
 importance the learned Compiler should have expressed 
 himself so indefinitely, as to render it difiicult for any 
 one to say on what foundation his hopes of salvation are 
 built. From the following passage we might be induced 
 to rank him under the second class. " The foi'egoing 
 authorities and remarks vv'il! I trust suffice Vtitii every 
 candid reader, as my a|>()logy for persisting in the con- 
 viction, than the Prece|)ts com[)ik(l and published as a 
 gviide to peace and iiap[»iness, though cU-ficient in re- 
 spect to speculative tioclrines and creeds, as s\ ell as nar- 
 rative, yet contain all that is essential in practical Chris- 
 tianity; since they teach tis the performance of our duty to 
 
 God and to our felloiv-crealurcs, and the most acceptable 
 
SALVATION BV GUACK O l::ri':.N DKD. 139 
 
 utonenicnt on utir pari ta the ^ll-invrcifnl, ivhen we have 
 JciUcn short of that dutif]'' From another passage we 
 iiiiijht l)e led U> t'oncliuk' that lit' belonged to the last class. 
 " li is however evident, that the lnnnau raee are na- 
 turallv so weak, and so pione to l)e led astray by 
 teinptatii-ns of temporary ^^ratifications, that the be>.t 
 and wisest of the") fall short of manit'esting a striet 
 obedienee to the di\ine eoinmandments, and are con- 
 stantly neglect ini,^ the duties they owe to the Creator 
 and to their fellow-creaiures; nevertheless, in reliance 
 on nuuierous promises found in the sacred writings, 
 we ouijht to entertain every hope of enjoying the bles- 
 sings of pardon from the mcrcifnl Father through re- 
 peutaucc, which is declared the oii/i/ means of procur- 
 ing forgiveness of onr failures." 
 
 Though there is a considerable discrepancy between 
 these two passages, yet we believe tliar, the sentinicnts 
 contained in the Appeals on this subject agree pretty 
 much with those of Mohummud, who declares more 
 tlij'.n once in his Coran : 
 
 " Yuu inherit paradise on account of what you have 
 done." Ey how much the learned Compiler has deviat- 
 ed from the sentiment containe<l io these words, by so 
 much has he involved himself in a want of consistency, 
 as may be seen by examining the preceding quotations. 
 Jn labouring to shew that the moral law expressed 
 by the Saviour in two commands is a sufficient guide 
 to peace and happiness, the Compiler has put the last 
 words in Italics, " This do and thou shall live." 
 We grant, that if any man keep this law without ever 
 once transgressing it in thought, word, or di:ci\, it will 
 assuredly guide him to peace and happiness ; but 
 should he once break it, he is condemned by it, and 
 under that condeinnation he must be till delivered by 
 some other means. " For it is written. Cursed is every 
 
 t Second Appeal, p. 10. 
 
140 THE DOCTRINES OP THE ATONEMENT AND 
 
 one tljut continueth not in all things which are written 
 in the book of the law to do them." Gal. iii. 10. 
 This law we have all broken ; all therefore it can 
 do for us, is to shew us our sintnlness and niisery, 
 to convince us of our need of the Holy Spirit's influ- 
 ence, and to lead us to him who in our stead bore 
 all its penalties. This is fully explained in the follow- 
 ing passages: — "As it is written, There is none righte- 
 ous, no, not one : there is none that understa"deth, 
 there is none that seeketh after God. They are all 
 gone out of ihe way, they are together become vuipro- 
 fitable; there is none that doeth good, no, not one. 
 Their throat is an open sepulchre; with their tongues 
 they have used deceit; the poison of asps is under their 
 lips: whose mouth is full of cursing and bitterness: their 
 feet are swift to shed blood: destruction and misery 
 are in their ways; and the way of peace have they not 
 known. There is no fear of God before tiieir eyes. 
 Now we know, that what things soever the law saith, it 
 saith to them who are under the law; that every mouth 
 may be stopped, and all the world may become guilty 
 before God. Therefore by the deeds of the law there 
 shall no flesh be justified in his sight : for by the law is 
 the knowledge of sin." (Rom. iii. 10 — 20.) " But the 
 scripture hath concluded all under sin, that the promise 
 by faith of Jesus Christ might be given to them that 
 believe. But before faith came, w'e were kept under 
 the law, shut up unto the faith which should afterwards 
 be revealed. Wherefore the law was our school-master 
 to bring us unto Christ, that we might be justified by 
 faith. But after that faith is come, we are no longer 
 under a school- master. For ye are all the children of 
 God by taith in Jesus Christ." (Gal. iii. 22 — 26.) There 
 are many other passages of the same import; but these 
 are so express to the point, that to quote more would be 
 useless. If salvation could have been by the moral precepts 
 of Christ alone, then there was no need of his death or 
 
SALVATION BY GRACE DEFENDED. 141 
 
 of the Gospel dispensation. Tlie ijreat distinction be- 
 tween tlie Moral Law and the Gospel lies in this very 
 point; the tonncr says, This do and thon shaft live ; and 
 the latter, Believe on tlie Lord Jesns Christ, and thou 
 shaft be saved. It nuist therefore be evident to every one, 
 that it is not by the moral precepts alone, how excellent 
 Soever thev may be, that we can be saved, since *• in 
 many things we all offend." 
 
 But it is, observed, " That in reliance on numer- 
 ous promises found in the sacre<l writings, we 
 ought to entertain every hope of enjoying the bles- 
 sings of pardon from the merciful Father, through 
 repentance, which is declared the only means of 
 procuring forgiveness for our failures." We hum- 
 blv beg to submit, whether this is not shifting the posi- 
 tion, and virtually ackitowledging the truth of that doc- 
 trine for which we contend. It is not then, after all, 
 by obeying the commands of Jesus, but by a reliance 
 on numerous proiuise* of the sacred writings, that we 
 are to entertain the hopes of pardon. This is exactly 
 what we believe, and it amounts in our estinuitiou to 
 a renunciation of the sentiments advanced by the 
 Compiler in his Appeals to the public We cannot, 
 however, assent to the latter part of the sentence, which 
 states, that repentance is declared the onfi/ means of 
 proctiring forgiveness of our failures: — we allow that re- 
 pentance is insisted upon as a duty, but must deny a 
 great part of the scriptin-es, if w'e say that it is the onlj/ 
 means of procuring forgiveness. The Apostles preached, 
 " testifying both to the Jews, and also to the Greeks, 
 repentance toward God, and faith toward our Lord 
 Jesus Christ." From ihis text we learn, that both re- 
 pentance and faith are necessary to salvation, though 
 they are occasionally spoken of in an unconnected man- 
 ner. Son)etimes repentance is mentioned alone : as, 
 "Except ye repent, ye shall all likewise perish." At 
 other times faith; as, " And they said, Believe on the Lord 
 
 u 
 
142 THE DOCTRINES OF THE ATONEMENT AND 
 
 Jesus Christ, atid thou shalt be saved, and thy liouse." 
 Are we to conclude from the hitter, that repentance is 
 not necessary ? By no means; yet we might do this with 
 the greatest plausit)ility by the method of argumentation 
 adopted by our Author ; wbo, because lie found some 
 insukitcd passages that inculcated rejientance, concluded 
 that it was the only means of procuring forgiveness. 
 
 As to a middle way of salvation, partly by works 
 and partly by grace, we can find nothing in the word 
 of God to favor such a scheme ; it seems to have sprung 
 entirely from the invention of man. The word of God 
 in the plainest terms discards all such notions. " And if 
 by grace, then is it no more of Avork*: otherwise grace is 
 no more grace. But if it be of works, then is it no more 
 grace; otherwise \vork is no more work." (Rom. xi. 6.) 
 '• For they being ignorant of God's righteousness, and 
 going about to establish their own righteousness, have 
 not submitted themselves unto the righteousness of 
 God." (Rom. X. 3.) " But to hinj that workcth not, but 
 belicveth in him that justifieth the ungodly, his faith is 
 counted for righteousness." (Rom. iv, 5.) From th.ese 
 quotations we may easily perceive, that the word of God 
 adniits of no middle path; either we must go to heaven 
 by our own obedience, or by faith in Jesus Christ. If 
 Me attempt it by the former, we shall always carry with 
 us a temj)tation to [>ride, which it is the design of the 
 gospel utterly to destroy. No doctrines are so safe for 
 m;in, as those which nuike and keep him humble ; and 
 r.one are so well calculated to promote this himiility, as 
 those of the atonement and salvation by grace alone. 
 Whilst this doctrine of grace is opposed to works, and 
 to all the various mixtiu'es which the unrenewed mind 
 has invented, of trusting partly to its own good deeds 
 j'.nd partly to the mercy of God in some undefined man- 
 ner, it includes several particulars, which are worthy of 
 the consideration of those who are desirous of promot- 
 ing cither their own salvation or that of others. 
 
SALVA1I0N BV GRACE DEFENDED. 143 
 
 1st, It suppo!-es, that wo are all born in a sinfnl <lnd lost 
 condition, that we are all '• by nature tbe cliildi'en of 
 wrath ;" and that while in this state all our actions, 
 which we may sn|)|)i)s.e to be virtuous, are in the slight 
 ot' Cod no better than " filthy rags ;" inasmuch as 
 tliev s[)ring from some inferior motives, and not from 
 sincere love to him, or regard for his character. How 
 can that mind love God, and practise his commands 
 from pure motives, which is declared not only to dis- 
 like, but to be enmity itself against God. '" Because 
 the carnal mind is enmiiy against God: for it is not 
 subject to the law of God, neither indeed can be. So 
 then they that are in the flesh cannot please God. " 
 (Rom. viii. 7> 8.) 
 
 2ndly, Hence arises the necessity of the new birth 
 insisted on by the Redeemer : " Jesus answered and 
 .'■aid unto him. Verily, verily, I say unto thee. Except a 
 man be born again, he c;uinot sec the kingdom of G(jd." 
 (John, iii. 3.) The mind must be renewed, otherwise it 
 cannot enjoy the happiness of heaven. How can two 
 waU\ together except they be agreed? hovv can the soul 
 enjoy communion with God, unless its antipathy and 
 pride are first destroyed ? Heaven itself would be no 
 heaven to the mind that had not experienced a divine 
 renovation, 
 
 *■ For Vice, tlioiii;h fo a r.tdiant angel lliiki-d, 
 " Would snte it^sc.it' in a ceie^>tlal bed, 
 •' And piey on garbajie." 
 
 We need not wonder therefore, that the Saviour repeat- 
 ed these important words," Marvel not that I said unto 
 thee, Ye must be born again." ^John, iii. 7 ) 
 
 Srdiy, In this condition the scriptures urge upon us, 
 repentance and faith, as absolutely requisite to the re- 
 newal of our natures. Much stress is laid upon both : 
 « Except ye repent, ye shall all likewise perish." (Luke, 
 xiii. 5.) " But without faith it is impossible to please 
 him> fo^' ^'^ that couieth to God nmst believe that he 
 
144 THE DOCTRINES OF THE ATONEMENT AND 
 
 is, and that he is a rewanier of tliein tliaC dilii^^entlv seek 
 hiiii." (Heb. xi. 6.) " He tliat bclievetli on the Son, 
 hath everlastins^ life: and he that bclieveth not tlie Son, 
 shall not see life; but the wrath of God abideih on him." 
 (Joiin, iii. 36.) By unbelief man first fell from God ; 
 there is therefore a peculiar fitness in faith as the means 
 of restoring- him t(; his oriiifinal felicity. 
 
 . 4thly, Repentance and laith, which are so essential to 
 salvation, are not in the power of man to exercise when 
 and how he pleases. " For by grace are ye saved through 
 faith; and that not of ij ourselves ; it is the gift of God: 
 not of ivnrks, lest any man should boast." (Ej)h. ii. 8, 9.) 
 " Him hath God exalted with his right hand to be a 
 Prince and a Saviour, for to give repentance to Israel, 
 and forgiveness of sins." (Acts, v. 31.) It is the Si)irit 
 who produces this repentance in our hearts, and who 
 guides us into all the truth as it is in Jesrus. " Howbeit 
 when he, the S[)irit of truth, is couie, he will guide 
 you into all the truth: for he shall not speak of himself; 
 but whatsoever he shall hear, that shall he speak : and 
 will shew your things to come. He shall glorify me: 
 for he shall receive of mine, and shall shew it unto 
 you." (John, xvi. 13, 14.) It was he who first moved 
 upon the face of the waters, and made them prolific ; 
 and luitd he moves upon the dark heart of man, no 
 fruits of holiness can be found in it ; he must first sof- 
 ten the soul, and beget in it a spirit of repentance and 
 faith ; for it is by \\\> divine influence that the work of 
 grace is begun, and carried on to eternal glory. There- 
 fore the apostle says, " Wherefore I give you to under- 
 stand, that no man speaking- by the Spirit of God call- 
 eth Jesus accursed : and that no man can say that Je- 
 sus is the Lord, but by the Holy Ghost." (1 Cor. xii. 3.) 
 5thly, When that faith is given us which is of the oper- 
 ation of God, by it w-e are justified and saved, and not by 
 any works of oiu* own. " Not by works of righteous- 
 ness which we liave done, but according to his mercy 
 
SALVATION BV GUACE DEFKNDBD. 145 
 
 he saved U!», by tlie\vasljini,'of rci^eiK ration, and renewing 
 of the Holy Gliost ; wliieh he shed on us ahinuhintly 
 throiii,'h Jesus Christ our Saviour ; that, heiiiicjustified by 
 his grace, we sliouhi be made heirs according to the 
 hope of eternal life." (Titus, iii. 5, 6, 7.) Thus faith 
 is reckoned to us for righteousness : which the 
 Apostle Paul has illustrated in the example of 
 Ahrahani. " And therefore it (faith,) was imputed to him 
 for rigliteonsness. Now it was not written for his sake 
 alone, that it was imputed to him ; but for us also, to 
 whom it shall be imputed, if we believe on him that 
 raised up Jesus our Lord from the dead." (Rom. iv. 22, 
 23, 24.) Could we from this time keep all the precepts 
 of the moral Law, that would not atone for our past 
 trangressions, or save us from future condemnation. Christ 
 by his active obedience fulfilled the law we had broken,and 
 thus brought in an everlasting righteousness.which is reck- 
 oned to those who believe : by his voluntary sufferings 
 he endured the full curse of the law ; "he died for our 
 sins, and arose again for our justification ;" so that those 
 who believe on him are freed from the curse of the law, 
 and from all condemnation. " There is therefore now 
 no condemnation to them who are in Christ Jesus, who 
 walk not after the flesh, but after the Spirit." (Rom. 
 viii. 1.) Wherefore the language of the true Christian is, 
 " Yea doubtless and I count all things as loss for the ex- 
 cellency of the knowledge of Christ Jesus my Lord; for 
 W'hom I have suffered the loss of all things, and do count 
 them but dung, that I may win Christ, and be found in 
 him, not having my own righteousness, which is of the 
 law, hut that tvhich is of the faith of Christ, the righte- 
 ousness which is of God by faith." (Phil. iii. 8, 9.) 
 
 6thly, This doctrine, while it places no dependence 
 on our obedience for justification in the sight of God, 
 promotes holiness of heart and life. Some have 
 perverted it, saying, " Let us go on to sin, that grace 
 may abound ; " but the Apostle of the Gentiles meets 
 
146 I HE OOCTRINK OF ATONEMENT &C. DEFENDED. 
 
 this objection, and shows, that the doctrine ha«= a 
 contrary effect. " Wliat shall we say then? Shall we 
 continue in sin, that grace may abound. God forbid. 
 How shall we, that are dead to sin, live any longer 
 therein ? Know ye not, that so many of us as were 
 baptized into Jesus Christ, were baptized into his 
 sleuth ? Therefore we are buried with him by baptism 
 into death ; that like as Christ was raised up trom the 
 dead by the glory of the Father, even so we also should 
 walk in newness of life." (Rom, vi. I, 2, 3, 4. ) Faith 
 works by love, and love leads the soul to all those acts of 
 obedience which are acceptable in the sight of God. 
 " For tiie love of Christ constraineth thus; b'/cause we 
 thus jndge, that if one died for all, then were all dead; 
 arid tlial lie died for all, ihat they that live should not 
 henceforth live to themselves, but unto him which died 
 for them, and ruse again." {2 Cor. v. 14, 15.) " As the 
 body NS'ithout the spirit is dead, so faith without works 
 is dead also." (James, ii. 26.) 
 
 Wlien faith is in exercise, good works Mali follo\y 
 as a necessary consequence ; but remove faith, and you 
 take away the main-spring of all evangelical obedience. 
 Those who seek for salvation in whole or in part 
 tlirough their own obedience to the moral |)recepts may 
 expect the streams of holiness, but will find that they 
 will have no perennial fountain Irom which they may 
 proceed, as their strongest resolutions to keep these 
 moral precepts will be frequently overpowered by the 
 force of temptation ; but those M'ho " live a life of faith 
 upon the Son of God," will have a fountain of grace in 
 thtir hearts, from which the sXreams of obedience will 
 constantly emanate. These are not s[)eculative truths, 
 but stich as are contained in the word of God, and 
 confirmed by the experience of all who have penetrated 
 beyond the threshold of experimental and practical re- 
 iiirion. 
 
ESSAY IV. 
 
 Ohjection.s to the Persona /i/i/ of the Hull/ Spirit, 
 and the Doctrine of tlie Trinitij, answered. 
 
 XN a precediiii!^ Essay* tlie personality and personal 
 properties of tlie Holy Spirit liave been (Jiscussed ; it 
 would be unnecessary tberefore to enter into a distinct 
 consideration of them affain ; all that remains for us to 
 do is to obviate the objections bronght by the Compiler 
 against this doctrine. 
 
 From tlie way in which the subject is intro- 
 duced, one might be led to conchnlc that he was watch- 
 ing for a proper oppt)rtun,ity to aitucU it; and fnun the 
 way in which it is treated, that, consitlering himself 
 to be safe here, he triuinphed as though he had at last 
 found tlie vantage ground after which he had been 
 seeking. 
 
 He denies the personality of the Holy Ghost, and 
 labours to prove that he is nothing more than the 
 great power of God, oi- prevailing iiiflnence of the 
 Divine Being, l)y which he etferts all his purposes. 
 The inference Avhich he has justly drawn from these 
 premises is, that the Holy Gho-t i-^ to be considered as 
 a divine attribute, in the lighi. of all the other attributes 
 of God. This is a very fair statement of (he case ; and 
 
 • Tart I. Cssaj 6. 
 
148 OBJKCTIONS TO TIIK PERSONALITY 
 
 since all the attributes of God are distinct from each 
 other, we confidently antici[)ate, if it can be shown that 
 the Holy Spirit, insteiid of bein^^ an attril)Ute, himself 
 possesses divine attributes, that he will give Uji 
 this point, and acknowledg-e the f)ersonaiity of the 
 Spirit. We iinist conceive of the (Hvine j)erfections as 
 distinct from each other; u'e must not sui)[)ose tliat one 
 can be blended with another, and that infinite power 
 can be identified with intinite wis<lam, &c. otherwise 
 we shall confound these different attributes, and lose 
 ourselves in endless confusion. As to say that in the 
 colour blue all other colours are inherent, or in the 
 quality of temperance all other qualities are inherent, 
 would be a matiifest absurdity ; so to say that in the 
 attribute of power, any other attril)ute is inherent, is 
 equally inconsistent wiili reason : should it a])pear there- 
 fore on examiruition that the S[)irit is possessed of dif- 
 ferent perfections, it will be undeniable t!)at he is not 
 an attribute of the Deity ; ami ttiat some comments, very 
 different from those brought forward by our oppo- 
 nent, are necessary to be adduced, to prove his im- 
 personality. 
 
 The persotudity of the Spirit, as well as the divinity 
 of Christ, wc rest not so nnich on any single expres- 
 sions in the scripture which absolutely declare him to 
 be God, as upon the numerous passages which ascribe 
 to him those divine qualities which can belong to none 
 but God. To enumerate all the perfections ascribed 
 to the Spirit in the scripture is not necessary to prove 
 his personality : — it will be quite sufficient for tliis pur- 
 pose, if we select two of the natural and two of the mo- 
 ral perfections of the Deity and show that these are 
 attributed to the Spirit in common with the Divine Fa- 
 ther. Holiness and Mercy we denominate moral per- 
 fections ; Power and Wisdom natural ones; and no 
 one can be possessed of these to an uidimited extent 
 besides God. 
 
OF TUB HOLY GHOST AN^WERKD. 149 
 
 The epithet most coiuiuoiily ii-cd in ri I'ercnre to tlic 
 Holy Spirit, and by which he is distinguished from all 
 created beiiij^s, is Holy, viz. the Holy Spirit. This well 
 agrees with the expressions of the Prophets, whicli aic 
 ascril>ed to Jehovah ; '' Holy, holy, holy Lord God Al- 
 mighty." As the Spirit proceeds from the Father, lie mut^t 
 be liUe ium : he is not therefore called the Holy Spirit, 
 because he is dilferent in this rcs[)ect from the Father 
 and the Sun; but because in the economy of human re- 
 demption all the fruits of holiness {)rodiR-e(l in the 
 hearts and lives of the saints, owe to liiin their origin, 
 and are the product of his influence. If then holiness 
 in an absolute sense, which with propriety can be 
 ascribed to none but God, belongs to the S[)irit, it is 
 proper for us to enquire, whether this moral j)erfectiou 
 can possibly be inherent in a natural one. VVe con- 
 ceive not ; it is wrong to ascribe one natural perfec- 
 tion of the Deity to another, and still more so to ascribe 
 a moral to a natural perfection, which we must do 
 according to the Compiler's notion of the S[)irit ; for he 
 declares him to be only one of the attributes of the 
 Deity, and yet to this one we tind another attribute as- 
 cribed. 
 
 Holiness is one of the most distinguishing character- 
 istics of the Divine nature : the Spirit is the fountain 
 of purity, whence all Ivjly desires and good intentions 
 proceed. If to one simple pro[)eriy another may be 
 attributed, then to the attribute of power we n\ay 
 ascribe that of holiness. The Spirit, from the purity of 
 his nature, is represented as striving witli sinners 
 against their corruption; " And the Lord said, My Spirit 
 shall not always strive with mail :" and as re[)roving men 
 for their wicked conduct, " And when he is come, he will 
 rej)rove the world of sin, and of righteousness, tuid of 
 judgment." (John, xvi. 8.) These are acts which can 
 be attributed only to a person, except "by a figure of 
 speech ; atid it would very much lower the ideas we 
 have of the simplicity of the Apostles, if we suppose 
 
 X 
 
130 OBJECTIONS TO THE PERSONALITY 
 
 them in common discourse thus to personify the divine 
 perfections ; and still more so of the Saviour, if we sup- 
 pose him in his last parting- words to talk in this figura- 
 tive style. 
 
 The Spirit is represented as leaving the heart that 
 delights in sin : hence the exhortations that are given not 
 to resist his influences ; " Quench not the Spirit." 
 (2 Tliess. V. 19.) Hence the censures past on those who 
 resist his gracious impressions ; " Ye stiff-necked and 
 nncircnmcised in heart and ears, ye do always resist 
 the Holy Ghost : as your fathers did, so do ye." (Acts, 
 vii. 51.) Hence it is, that hy wilful and daring trans- 
 gression to oppose his oj)erations, and ascribe them to 
 Satanic powers, is denominated the unpardonable sin; 
 and hence, under the consideration that holiness in the 
 abstract can be possessed by God alone, it is said, that 
 to lie against the Holy Ghost is to lie against God : 
 " Bnt Peter said to Ananias, Why hath Satan filled thine 
 heart to lie to the Holy Ghost, and to keep back part 
 of the price of the land ? Whilst it remained, was it 
 not thine own ; and after it was sold, was it not in 
 thine own power ? why hast thou conceived this thing 
 in tiiy heart ? Thou hast not lied unto men, but unto 
 God." (Acts, v. 3, 4.) 
 
 Christians are declared to be the temples of the 
 Holy Ghost : " What ! know ye not that your body is 
 the temple of the Holy Ghost, which is within you, 
 which ye have of God, and ye are not your own ?" 
 (1 Cor. vi. 19.) They are consecrated to the Holy Ghost, 
 who dwells in them ; but who ever supposed that 
 they were consecrated to one of the attributes of God ? 
 We agree with the Compiler, that " were every attri- 
 bute ascribed to the Deity, which is found personified, 
 to be therefore considered as a distinct personage, it 
 would be difficult to avoid forming a very strange no- 
 tion of the theology of the Bible*." In this passage, 
 assuming for his premises that the Holy Ghost is only 
 
 • Second Appeal, p. ST. 
 
OF THE HOLY GHOST ANSWERED. 151 
 
 an attribute of God, he charges upon Trinitarians the 
 consequences of the proposition which they deny. We 
 on the contrary take his own premises, and draw from 
 tliem such conchi>ions as tlie scriptures warrant. If we 
 admitted liis statement, we shouhl confess the charge 
 just ; but as the matter now stands, the consequences 
 charged upon us belong to himself; for according to 
 his proposition, Christians are consecrated as temples 
 to one of the attributes of God instead of to God 
 himself. 
 
 The Spirit of God in the scriptures is distinguished 
 from the prevailing influence ot God : the latter is 
 exerted over all the creation animate and inanimate, on 
 which account it is said : " In him we live, and move, 
 and have our being." (Acts, xvii.28.) But the Spirit, while 
 every where present, is represented as dwelling in those 
 temples which are devoted to God. Weak indeed 
 would be the Apostle's argument, in urging Christians 
 to lioliness, if he only told them that their bodies were 
 the temples of the prevailing influence of God — for in 
 whom does not this dwell ? Wicked men are declared 
 to be without the Spirit, but are they not sustained by 
 the prevailing power of their Creator ? and how can 
 these contrarieties be reconciled, if the Holy Spirit and 
 the prevailing influence are the same? 
 
 Mercy is another moral perfection of the Deity. 
 This has justly been considered the dispensation of the 
 Spirit, because by his divine influences the love of God 
 and the grace of our Lord Jesus Christ are applied to 
 our hearts, without which the former would be to us of 
 no avail ; hence the fitness of the Apostolic benediction, 
 " The grace of the Lord Jesus Christ, and the love 
 of God, and the communion of the Holy Ghost, be with 
 you all. Amen." (2 Cor. xiii. i4,) The same descrip- 
 tions that are given of the love of the Father and the 
 pity of the Son, are also given of the compassion of 
 the Holy Ghost. To show the compassion of the Father, 
 
 X 2 
 
152 OBJECTIONS TO THE PERSONALltY 
 
 he is represented as being grieved at the heart tor the 
 wickedness of men, which would involve them in 
 ruin ; the Saviour is represented as weeping over 
 Jerusalem, when he foresaw the desolation that woidd 
 be brought upon it ; in like manner the Spirit is repre- 
 sented as striving and being grieved with every species 
 of wickedness, as in these passages : " And grieve not 
 the Holy Spirit of God, whereby ye are sealed unto the 
 (lay of redemption." (Ephesians, iv. 30.) ''Wherefore, 
 as the Holy Ghost saith, To-day, if ye will hear his 
 voice, harden not your hearts, as in the provocation, 
 in the day of tem|)tation in the wilderness ; when 
 your fathers tempted me, j)roved me, and saw my works 
 forty years. Wlierefore I was grieved with that gene- 
 ration, and said. They do alway err in their heart ; and 
 (hey have not known my ways. So 1 sware in my 
 ■\Aratli, Tliev shall not enter into my rest." (Heb. iii. 7? 
 8,9,10,11.') 
 
 It seen)s the latter passage entirely escaped the Com- 
 piler's attention, for he says : " But with respect to the 
 Holy Ghost, 1 niU?t confess my inability to find a single 
 passage in the m hole scriptures in which the Spirit is 
 addressed as God, or as a person of God, so as to afford 
 to believers of th^ Trinity, an excuse for their profes- 
 sion of the Go<Ihead of the Holy Ghost*." The above 
 quotation of Seripttu'c is expressly declared to be the 
 language uf the Holy Ghost, and is it possible for any 
 words more fidly to express his personality ? But omit- 
 ting all the arguujents which might be drawn from the 
 impossibility of the S[)irit's ado{)ting a language that 
 was net suitable to his nature, from his calling upon 
 us, and addressing himself to us as a person ; we oidy 
 ask, whether, setting aside conunon language, we can 
 even by a figure of speech speak of power being 
 grieved, and strivmg against sin ; if so, then it is very 
 hard indeed to c<5iiceive of any perfection in the Deity, 
 
 • t-fcond Appeal, f. "fS. 
 
OF rnK Hor.Y i.riosr AsswKREn. 153 
 
 ciilier natural or moral, that may not be cousldcrcii as 
 iiiolmicd in tliis power or prevailinj^ influence. 
 
 Tiiat tlie Spirit is pos<e^s^Ml of Almiiclity power, we 
 think none will deny \vlio peru>e tliiir Biltits. It \\ as 
 he that lirst moved on the face of the waters, and 
 hi'ouirht order out of eonfiision. It was by him th;it the 
 heavens were irarnished, by his jx^wer the creatio'.i is 
 renewed from year to year. " Tliou sendest forth t.liy 
 Spirit, they are created ; anil thou renewcst the face of 
 the earth.'' (Psalm civ. 30.) 
 
 By his influence Christianity was first estahlislied 
 amoiiGf the Gentiles : " For I will not dare to speak of anv 
 those things which Christ hath not wrouJit by me, to 
 make the Gentiles obedient by word and deed, through 
 mighty signs aiul wonders, by the power of the Spi- 
 rit of God." (Rom. XV. 18, 19.) " Now the God of 
 hope fill you with all joy and peace in believing, 
 that ye may abound in hope tluongh the power 
 of the Holy Ghost." (^Rom. xv. 13.) In these passages 
 we find the attribute of power is ascribed to the Spirit ; 
 from which ^ve infer, that he cannot be hitnself that 
 ])ower which is only o!ie of his properties. According 
 to our authi>r the Spirit is the prevailing influ- 
 ence or power of God ; yot to this power, powt r is 
 ascribed as one of its properties. Is it possible to 
 cojiceive of a greater sophism than this ? Jf by the 
 term Holy Ghost be meant only the power of God, we 
 are at a loss to know what he understarjds by such ex- 
 pressions as the fol'.owinuf; "Hesliall baptize yon with the 
 Holy Ghost and with fire." (Matthew, iil. 11.) "God 
 anointed Jesus of Nazareth with the Holy Ghost and 
 with power." (Luke, iii. IG.) We desire not to 
 banter the Compiler as he has done his opponents in 
 p. 95. of 2d Appeal, or it woidd be easy to do it in this 
 place, by showing the in)propric;y of understanding 
 the latter passage thus : " God anointed Jesus of Naza^ 
 reth with power and witli power." 
 
154 OBJECTIONS TO THE PERSONALITY 
 
 Wisdom is ascribed to the Holy Spirit as an attribute ; 
 thus, *' But God hath revealed theiu unto u> bv his 
 Spiiit; for the Spirit searcheth all things, yea the deep 
 things of God. For what man knoweth the things of 
 a man, save the sj)irit of man which is in him ; even so 
 the things of God knoweth no man but the Spirit of 
 God." (1 Cor. ii. JO, 11.) Is it possible for power 
 or the prevailing influence of God to comprehend the 
 infinite mysteries of the divine nature? yet such wis- 
 dom is possessed by the Spirit. "He searcheth all things, 
 even the deep things of God." We are possessed of 
 understanding; but the S[)irit is the enlightener of our 
 understandings : consequently he must be possessed o( 
 wisdom, or the enlightened will be wiser than the 
 enlightener ? 
 
 To declare what shall be hereafter be ongs to God 
 alone ; it is oidy by his infinite wisdom that tlie secrets 
 of futurity can be known. In contending with heathen 
 Deities, Jehovah makes this the standard by which 
 he will be known as God. '• Assemble yourselves and 
 come ; draw near together, ye that are escaped of the 
 nations: they have no knowledge that set U|) the wood of 
 their graven image, and pray unto a God that cannot 
 save. Tell ye and bring them near ; yea let them take 
 counsel together: who hath declared this from ancient 
 time? who hath told it from that time ? have not I the 
 Lord ? and there is no God else beside me ; a just God, 
 and a Saviour: there is none beside me. (Isaiah xlv. 
 20, 21.) Jehovah here claims it as his exclusive pre- 
 rogative to make known things to come; but this prero- 
 gative is exercised by the Holy Spirit, for it was he who 
 made known to the Prophets all that they declared. 
 "Knowing this first, that no prophecy of the scripture is 
 of any private iinpulse. For the prophecy came not 
 in old time by the will of man ; but holy men of God 
 spake as they were moved by the Holy Ghost. (2 Pet. 
 i. 20, 21.) Can any one make known that which he 
 
DFIIIK HOLY GHOST ANSWBHKD. 155 
 
 liiiviself does not imderstand ; and can any one mal<e 
 known what shall transpire to tlio very end of time, 
 ^vithout beini^ possessed of inliidtc wisdom and kn>w- 
 ledge ? 
 
 Tiie proplieciys of the scriptnro furni-h the most 
 decisive proofs of the omniscience of God — but these 
 are all the product of the Holy Spirit ; it was he who 
 first indited all these [)rophet,ic truths : who then can deny 
 that he is possessed of infinite wisdom ? It remains for 
 the Compiler to explain how sucli wisdom can be in- 
 herent in the attribute of power. 
 
 That astonishing- miracle, the gift of tongues, which 
 perhaps above all others shows divine wisdom, is ascrib- 
 ed to the Holy Ghost. "And they were all filled with 
 the Holy Ghost, and began to speak with other tongues, 
 as the Spirit gave them utterance." (Acts, ii. 4.) Can 
 any one be taught a language by power? does know- 
 ledge proceed from omiupotence ? How then could 
 the S])irit communicate a knowledge of all these hvn- 
 guages, if he himself was only the attribute of power ? 
 
 The Spirit is not only represented as understanding 
 " the deep things of God," and as being able to commu- 
 nicate all the Divine nuufl to men, but a> un(hM"stand- 
 jng the meaning of those deep groans which no words 
 can express. " Likewise the Spirit also helpeth our in- 
 firmities : for we know not what we should pray 
 for as we ouglit : but the Spirit itself maketh 
 intercession for us with groaidngs which cannot be 
 uttered. And he that searciieth the hearts knoweth 
 what is the mind of the Spirit, because he maketh in- 
 tercession for the saints according to the will of 
 God." (Rom. viii. 26, 27-) The Spirit is here spo- 
 ken of as having a mind — Does mind, then, belong to a 
 prevailing influence ? It is evident that the Spirit 
 understandeth the secrets of our hearts, because he 
 maketh intercession for us ; and it is evident that he 
 understandeth the Divine nature, for it is declared that 
 
156 OBJECTIONS TO TUB DOCTKINE 
 
 he does it " according to the will of God." And is all 
 this wisdom included in the attribute of power ? 
 
 It would De easy in this manner to eidurge on all 
 tlie ditFerent perfections ascribed to the Spirit in the 
 word of God, but it is needless : for if he is possessed 
 of the Divine properties above mentioned, it will follow 
 as an unavoidable consequence that he is possessed of all 
 others ; as we have talvcu it for granted, that in the 
 same nature finitudes and infinitudes cannot be blend- 
 ed. It will be necessary for our o[)ponent therefore, 
 before he can establish the impersonality of the Holy 
 Spirit, and that he is only the prevailing iiifiuence of 
 God, to show that he does not address us as a person 
 — that he does not partake of personal qualities — that 
 he is not possessed of divine perfections — and that he 
 does not exercise divine prerogatives — points which he 
 has not yet touched upon, nuich less proved. 
 
 We shall now consider the particular arguments 
 which the Compiler has urged against this revealed 
 truth, and endeavour to obviate the i>l jections which he 
 has advanced against those who believe the doctrine of 
 the Trinity. 
 
 From the sacred scriptures it is evident, that there 
 is but one God — aiid yet it is equally evident, that to 
 the Father, Son, and Spirit such properties are ascribed 
 as can belong to none but God ; such as the great 
 Jehovah claims exclusively to himself; and such as all 
 who believe in the existence of the Supreme Being, 
 agree in ascribing to him alone. What then is the infer- 
 ence we must deduce from this ? God is one, yet to 
 the Father, Son, and S[)irit the same divine attributes 
 are ascribed. We conclude therefore, that in some way, 
 however it mav surpass our comprehension, these three 
 are one ; and that the Godhead consists of the Father, 
 the Son, and the Holy Spirit. 
 
 The impossibility of perfectly comprehending and 
 explaining this doctriiic seems quite sufficient to con- 
 
or THE TRINITY ANSWERED. 15/ 
 
 vince our ingenious opponent, that it is unreasonabie. 
 His words are : — " If with a view to soften the un- 
 reasonableness of tills interpretation tliey iliink them- 
 selves justified in having recourse to the term ' mys- 
 tery,' they cannot without injustice accuse Hindoos, 
 the believers of numerous Gods under one Godhead, 
 of absiu'dity, when tliey plea<l mystery in defence of 
 their polytheism : for under the plea of mystery every 
 appearance of unreasonableness nuiv be easily remov- 
 ed*." Does he intend by this, to assert, that there are 
 no mysteries in the Divine nature? nothiuij^ but what 
 may be comprehended by finite minds like ours? If so, 
 then we must be allowed to differ from him in this 
 particular. If not, then we cannot perceive with what 
 dtsign this sentence was penned. In reply to this ob- 
 jection we beg leave to state, that the subject is in its 
 own nature incomprehensible — that it is declared to be 
 so by the word of God — that the principle which leads 
 him to reject the doctrine on this account, would, if 
 fully acted upon, lead him also to deny the existence 
 of God and his works — and that the consequences 
 charged by him upon those who receive it are entirely 
 irrelevant. 
 
 Could we fully comprehend the nature of God, one 
 of these two impossibilities must ensue; either he u>vist 
 cease to be God, or we must cease to be creatures. 
 This doctrine, however, relates not so much to his 
 nature as to the j)eculiarities of that nature. If therefore 
 his nature is incomj)rehensible to us, how much more 
 so must be its peculiarities ? 
 
 There are many passages of scripture which declare 
 theDivine nature to be incomprehensible. "Canstthouby 
 searching find outGod? canst thou find out theAlmighty 
 \into perfection?" (Job, xi. 7-) Again, the Apostle 
 prays for his Christian friends, " that their hearts might 
 be comforted, being knit together in love, and mito all 
 
 • Second Appeal, p. 96. 
 Y 
 
158 OBJECTIONS TO THK DOCTRINB 
 
 riches of the full assurance of understanding, to the ac- 
 knowledgment of the mystery of God, even t/ie Fathevy 
 and ofClirist." (Col. ii. 2.) If therefore the doctrine is 
 contained in the scriptures, it cannot be rejected with 
 consistency because it is mysterious. There tire many 
 mysteries in the Gospel, which is only a rt-vehition of 
 the divine mind, that we cannot fathom ; — tliere are 
 many mysteries in the ways of i)rovideuce, which have 
 baffled the research of the most profound philosophers 
 in every age ; — there are mysteries in our own existence, 
 which we cannot understand: — and do we imagine that 
 our contracted powers can comprehend not only the 
 nature, but the peculiarities of the natiu'e of the eternal 
 Jehovah ? 
 
 If we disbelieve the doctrine of the Trinity, because 
 we cannot fully understand it, then we establish it as a 
 rule, that we are to believe nothing but what we can 
 comprehend. And in this case we shall exceed all the 
 atheists and sceptics tliat have ever lived, and must 
 deny the existence of every thing we see and feel \ for, 
 to use our opponent's own words, '^ it appears evi- 
 dent, that a knowledge of the real nature even of a 
 common leaf, or a visible star, surpasses human com[)re- 
 hension* :" and conformable to this idea he declares 
 in another place, " that he has never hesitated to 
 inculcate with all his power the idea of one God to 
 the learned and unlearned of his own country, taking 
 care at the same time as much as possible not to enter 
 into particulars as to the real nature, essence, attributes, 
 person, or substance of the Godhead, , those being 
 points above his comprehension, and liable to inter- 
 minable disputesf." Herehe acknowlegesin tlie plain- 
 est terms the mysteries of the divine nature: — why then 
 should he charge us with the grossest consequences, 
 because we call the doctrine of the Trinity a mystery ? 
 
 To the consequences charged upon us, as believers 
 in the Trinity, by the Compiler, " that we cannot 
 
 • Second Appeal, p. 38. t Second Appeal, p. T(. 
 
OF THE IRINIIY ANSWERKD. 
 
 189 
 
 without injustice accuse Hindoos, the believers of 
 minierons God, vuuier one Godhead, of absurdity," we 
 strenuously object — since we as firmly believe in the 
 doctrine (»f the divine unity as himself. Do t!ie Hindoos 
 worship God as one f why then do they erect temples 
 peculiar to ditt'ercnt Deities, in which their worship 
 alone is [it-rformcd ? Till he finds one class of Christians 
 M-orship])ing exclusively the Father, another the Son, 
 ami another the Holy Spirit, and erecting places of 
 Divine worship peculiar to each, the comparisoa is 
 perfectly inadmissible. 
 
 His own ideas, wc conceive, might be much more 
 easily perverted by his idolatrous countrymen than ours, 
 riiey profess not to Avorship the Supreme Being, no 
 temples being erected to him ; they worship only tliose 
 beings whom they conceive to be distinct emanations 
 fi'om him. Should they be itiformed therefore, accord- 
 ing to his hy|)othesis, that Christ is the highest of these, 
 and that the Holy Ghost is oidy a personification of 
 Divine power, they might readily conceive that all 
 the' difference necessary to be made in their present 
 system would be, that they shoidd worship the Son 
 and S|)irit, instead of their idols. Should he reply, that 
 he would teach them to worship the Father alone ; we 
 conceive, that after having admitted principles so con- 
 genial with theirs, he would probably find all his exhor- 
 tations as useless to the general umss of the people, as 
 those he has repeatedly inculcated respecting the unity 
 of God ; and that, contrary to his own design, his senti- 
 ments might lead them to exchange one species of 
 idolatry for what in his estimation would he considered 
 only another. Upon his own followers, who have 
 renounced idolatry, such sentiments will probably have 
 a contrary effect ; and by leading them to deny the 
 Divinity of Christ, the doctrine of the Atonement, and 
 the efficacy of Divine Grace, leave them as destitute of 
 the blessings of salvation in their hearts as they were 
 
160 OBJECTIONS TO THE DOCTRINE 
 
 when bowing down to " stocks and stones, the workman- 
 ship of their own hands." 
 
 Another ij^ross charge against Trinitarians as to tlieir 
 behef of the miraculous conception of Christ, which is 
 connected with the doctrine of the Trinity, is contained 
 in these words : — "Is this idea, 1 would beg to know, 
 consistent witJ^i the perfect nature of the righteous God ? 
 Or rather, is not such a notion of the Godhead's liaving 
 had intercourse with a human female, as horrible as the 
 sentiments entertained by ancient and modern heathens 
 respecting the Deity ? On the other hand, if we un- 
 derstand by those passages merely that the miraculous 
 influence of God came upon Mary, so that, tliough a vir- 
 gin, she bore a child, every thing would stand consis- 
 tent with our belief of the divine power, without shock- 
 ing our ideas of the purity of the Deity, inculcated alike 
 by reason and revelation*." 
 
 It is difficult to conceive of a charge more disgusting 
 in its nature, or more pernicious in its tendency, than 
 this. It is so indelicate, that we wonder how it could 
 enter into so sensible a mind ; and so unjust, that we 
 should have thought his professions of candour, and his 
 knowledge of Trinitarians, would have prevented him 
 from laying to their charge so awful an accusation. 
 There certainly was no need of it, as the subject ad- 
 mits of the easiest solution. On his hypothesis, the 
 Holy Ghost is the power of God — on ours, a divine 
 person, possessed of almighty power. He asserts, that 
 the conception of Christ was produced by the power of 
 God the Father ; we state, that it was by the power of 
 the Holy Glio?t, If then, so dreadful a crime is charge- 
 able on the Holy Ghost on our hypothesis, is not the 
 same crime chargeable on the Father on his ? What 
 then shall we think of such reasoning, which reduces 
 our opponent, to be consistent with himself, to the ne- 
 cessity of charging upon that Being, whom he pro- 
 
 * Second Appual, p. S». 
 
or THE TRINIIY ANSWBRED. 
 
 161 
 
 fesses to reverence and adore, a crime at which any 
 iiiiiul po»!ics>e(i of proper feelings would shudder ? 
 
 In discussing the doctrine of tiie Trinity, the Com- 
 piler, pa^^sing over entirely the main ground on which 
 it rests, has contented himselt with attackini;: those col- 
 lateral evidences and ditiorent comparisons, which have 
 been used by some who believe in this doctrine. He has 
 no where proved that such divine i)ert"ections as can 
 belong to none but God, are not ascribed to the Son 
 and Spirit. Instead of doing this, he has charged upon 
 his opponents what has been advanced by some, we 
 suppose only as collateral evidence, or as the best ex- 
 planation they could give of an incompreljensible sub- 
 ject. 
 
 If we consider the doctrine of the Trinity as fully 
 established by the Word of God, we may looU upon the 
 plural form of expression used in the first chapter of 
 Genesis and elsewhere as a collateral evidence. When 
 no stress is laid upon this as an argument, we think 
 it may be fairly left to every individual to draw from 
 it such inferetices, as he thinks justified by the language 
 of other parts of scripttire. The plural number is not 
 very frequently used in Hebrew, when only one person 
 is intended ; while the Arabic, which according to 
 his own acknowledgment is a refinement of the He- 
 brew*, contains numerous instances in which, to express 
 respect, the plural is used for the singular form. While 
 therefore we would not rest on this, as one of the main 
 pillars of the argument, we think there is more weight 
 in it as a collateral evidence than he seems disposed to 
 admit. 
 
 On a subject so mysterious as the numner of the Di- 
 vine subsistence, we humbly conceive that it would be 
 better to use no comparisons at all. But if comparisons 
 are used, they should be strictly confined to tlie end 
 for which they are advanced, and not ramified into all 
 
 * Secoad Appeal, p. ss. 
 
162 OBJECTIONS TO THE DOCTRINE 
 
 the enormities of which they are capable. There is 
 scarcely any nieta[)h()r or comparison, how simple soever, 
 which, if diverted from the purpose for whicli it is in- 
 stituted, may not be turned into the greatest absurdity. 
 Clirist says, " I am the vine: ye are the branches." 
 Now if we begin to extend this metaphor, and say, 
 Christ is the stem, the twelve Apostles are the branches, 
 the fruit i» the iioliness of Christians, tlie leaves are 
 the doctrines of the Church, &c. we suppose he would 
 infer, tliat we strangely perverted the words of the 
 Saviour, which are intended simply to express the 
 intimate relationship which exists between himself and 
 his followers. 
 
 To express the harmlessness of his people, and their 
 willingness to follow him, Christ compares them to 
 sheep. — Should we extend the comparison to intimate, 
 that the bleating of the sheep signifies [)raycr, their 
 wool the rigliteousness of Christ with which they are 
 clothed, &c. we imagine that the Compiler might 
 charge us with doing the greatest injustice to the Sa- 
 viour's words. And lastly, if, because the Saviour says, 
 " Behold, I come as a thief in the night," we infer that 
 he comes for rol)bery and plunder, to what ends may 
 we not pervert ihe sacred scriptures? Yet this is ex- 
 actly what we conceive he has done with the compari- 
 sons of his opponents. He has made them appear ridi- 
 culous by diverting them from the design for which 
 they were instituted. For |)roof of this let any one con- 
 sult p. 111. to 115, inclusive, and p. 163. of the Second 
 Appeal. 
 
 The Apostle has spoken of man as composed of bo- 
 dy, soul, and spirit ; from which we learn, that there are 
 senses in which three may be one. If we go beyond 
 this, and compare the Father to the soul, the Son to 
 the body, and the Holy Ghost to the spirit of man, we 
 then pervert the design of the comparison, and lose 
 ourselves in an endless labyrinth. In this u)anner we 
 
OK THK IRINirV ANbWini Kl). 163 
 
 conceive our opponent has perverted every compa- 
 rison uhicii he lias taken under consideration. It 
 would be tedious to follow i)im ilionufh all these involuti- 
 ons — we shall therefore notice only two. Trinitarians* 
 maintain, that the Godhead consists of Father, Son, and 
 Holy Spirit ; on which the Con)t)iler remarks : — " Some 
 represent God as a comi)ound snl)stance, consisting" of 
 three parts, the Father, the Son, and tiie Holy Spirit, a 
 representation in support of which they can offer no 
 scriptural authority. — I would however wish to know, 
 whether these parts (Father, Son, and Spirit) are of 
 the same nature and existence, or each possessed of a 
 different nature or essence. In the former case, there 
 would be a total impossibility of composition ; for com- 
 position absolutely requires articles or parts of diff^^rent 
 identity and essence ; nothing bciuij capable of compo- 
 sition with itself. Besides, the idea of such a compound 
 substance is inconsistent with that distinct personality 
 of Father, Son, and Spirit, which they maintain. — In the 
 latter case, (that is, the Father, the Son, and the Holy 
 S{)irit, being of diffc-rent natures,) a composition of these 
 three parts is not impossible ; but it destroys the opini- 
 on which they entertain respecting the Father, and the 
 Son, and the Holy Spirit, being of the same nature and 
 essence, and of course implies, that tlie Godlipud is li- 
 able to divisibility*." 
 
 To this we reply : — That he here enters into an ex- 
 planation of what we consider inexplicable ; and though 
 we think that comparisons are very unfit to elucidate 
 this subject, yet we can conceive of many instances, in 
 which llu'ee of the same nature may form one whole, 
 and yet be distinct from each other. Yet supposing 
 no such thing to our knowledge did exist, it would 
 amount to no more than this, that the union exittting 
 between the Father, Son, and Spirit, is different from 
 any with which we are acquainted — a truth Trinitarians 
 
 * Sccood Appeal, p. li4. 
 
164 OBJECTIONS TO THE DOCTRINE 
 
 universally believe*. But lo argue that no union can 
 exist betweeen things of the same nature, and that the 
 union of things of a different nature implies divisibility, 
 reminds us strongly of the mode of reasoning adopted 
 by a certain philosopher, who denied the existence of 
 motion. He thus argues : — Either you must move 
 where you are, or where you are not. To move Miiere 
 you are, is a contradiction in terms ; arul to move 
 v.'here you are not, is a contradiction in the nature of 
 things; for you cannot be in two places at the same 
 time." 
 
 Another comparison whicl) the learned Compiler 
 has strangely perverted, is that of a triangle. This 
 comparison, we presume, was introduced to shon', that 
 three of the same nature may forni one whole ; without 
 any design to enter into mathematical or metaphysical 
 niceties. But departing from the simple design of 
 the comparison, he deduces from it inferences of 
 the most unfair nature, and !«uch as would involve the 
 simplest metaphor in the greatest obscurity. For in- 
 stance, he remark? : ''This analogy between the God- 
 head and a triangle, in the first instance, denies to God, 
 equally with a line, any real existence." In the same 
 n)anner we may remark, that Christ's comparing him- 
 self to a vine, " denies to him, equally with a vine, any 
 rational existence." Secondly, he adds, " It destroys 
 the unity which Trinitarians attempt to establish be- 
 tween Father, Son, and Holy Ghost; for the three sides 
 of a triangle are conceived of as separate existences." 
 In like manner it njay be said, that Christ's compar- 
 ing his disciples to the branches, " destroys the imity 
 which he attemjjts to establish between himself and 
 them; because the branches are conceived of as sepa- 
 
 • There is an iiifiiiite rtissimilaritj- between tlie Creator and the cieature. For this 
 reason it is a priori probable, tliat if we should be tolU any thing couconina the 
 mode or the Creator's existence, ^\e sliould find uo cieatare whose mode of e»i»lenc<c 
 illustrated it. This accounts for ilie want of illu»tiatiou» of the Trinity, and reuder* 
 theTiiuity a reasonable doctrine. 
 
OF THE TRINITY ANSWERED. 165 
 
 rate existences," &c. Who is there that cannot per- 
 ceive, that by thus strainiuij^ comparisons it is possible 
 to convert the best ideas into the greatest nonsense ? 
 and we are sorry to observe, tliat this is tlie principle 
 on which our opponent has proceeded, in every con)pa- 
 rison that lie has brought under notice. We lay not the 
 least stress on comparisons, as proofs of any truth or 
 doctrine whatever; though we consider them as valuable 
 auxiliaries in argument, when they tend to simplify any 
 particular part of a subject to illustrate which they are 
 introduced. 
 
 One very incorrect sentiment respecting the doc- 
 trine of the Trinity is contained in these words : — "As 
 to the nature of those doctrines of Christianity deemed 
 essential in the earliest times, I shall content mvself 
 with making a few extracts from the Ecclesiastical His- 
 tory of Mosheim, a celebrated author among Trinitari- 
 ans, which will prove that the doctrine of the Trinity, 
 so zealously maintained as fundamental by the genera- 
 lity of modern Christians, made not its appearance as an 
 essential or even secondary article of Christian faith 
 until the commencement of the fourth century*." 
 
 To give the whole of the quotations referred to would 
 render this part of our subject exceedingly complex : — 
 we shall insert therefore only a part, from which it 
 will be evident, that his sentiments are perfectly 
 at variance with the extract he has cited in their 
 defence. " The Church indeed had frequently decided 
 against the Sabellians and others, that there was a real 
 difference between the Father and the Son, and that 
 the Holy Ghost was distinct from them both; or, as we 
 commonly speak, that three distinct persons exist in the 
 Deity ; but the mutual relation of these persons to 
 each other, and the nature of the distinction that sub- 
 sists between them, are matters that hitherto were nei- 
 ther disputed nor explained, with respect to which the 
 
 • Second Appeal, (i. 103« 
 Z 
 
166 OBJECTIONS TO THE DOCTRINE 
 
 Church had consequently observed a profound silence : 
 — nothing- was dechired to be the faith of Christians in 
 this matter, nor were there any modes of expression 
 prescribed, as requisite to be used in speaking of the 
 niystei'v *." 
 
 From tliis passag'c we see, that the doctrine of the 
 Trinity, to the beginning of the fourth century, was 
 iiuiintained in all its purity, unperverted by all those 
 distinctions which tlie curiosity or pride of men has 
 since introduced. That " tlu'ee distinct persons exist 
 in the Deity; but that the mutual relation of these 
 persons to each other, and the nature of the distinction 
 which subsists between them, are matters which ought 
 neither to be dispnted nor explained," is precisely what 
 we believe. How strange then that this passage, which 
 so exactly suits our views, sIkjuUI be brought to prove 
 that the " Doctrine of the Trinity made not its apj)ear- 
 ance as an essential, or even secondary article of Chris- 
 tian faith, until the commencement of the fourth cen- 
 tury !" In looking over the creeds of the most emi- 
 nent Chrisiir.ns, from the time of the Apostle John to the 
 begiiuiing of the fourth century, we find that the Divi- 
 nity of Christ, which the doctrine of the Trinity suppos- 
 es, was one of the fundamental articles of their faith. 
 What then are we to think of the assertion, that this 
 doctrine was regarded as unimportant till the fourth 
 century, when we find that Ignatius, Justin Martyr, 
 IrencX?us, Theophilus, Athenagoras, Tertullian, Origen, 
 Cyprian, Novatian, and Dionysius of Rome and of 
 Alexandria, the most celebrated Fathers of the Chris- 
 tian Church in the first three centuries, both em- 
 braced and defended itf. As a proof of the truth 
 of this statement, take the following passage from 
 Justin Martyr as a specimen. " The Pagans tax us 
 with Atheism; and if by Atheism they mean a refu- 
 
 • Second Appeal, p. 104. 
 
 + 1 hose wlio wish tor fuitlier information on this subject, may consult Gregory's 
 Letters on the Evidences, &c. of the Christian Religion, vol. ii. Milnei's Church His- 
 tory, vol. i. and Simpson's Key to the I'rophecies. 
 
OF THK TRINITY ANSWERED. 167 
 
 sal to worship heathen deities, we confess we are Athe- 
 ists. But if by Atheism they mean a refusal to worship 
 any God, we disown the chari^e. The true God — the Fa- 
 ther — the So)i — and the Spirit, ice wurship and adore.'^ 
 Just. A pal. II. 
 
 'J'he nuuiher of the Trinitarians in the fourth century 
 is also accounted for upon a hypotliesis in our estima- 
 tion very erroneous. He states, " With respect to the 
 final success of the Trinitarian party, it appears to me 
 an event natiu'ally to be ex[)ected. Fur to tlie people of 
 those ai;es doctrines that resembled the pulyiheistical 
 belief that till then prevailed, must have been more ac- 
 ceptable than those which were diametrically opp;»se(l 
 to such notions*." In another place he a<l(ls, '■ Mure 
 than nine-tenths of the Christians of that age^ including- 
 the Emperor and Princes, were gentile converts, to 
 whom the idea of a plurality of Gods was most fami- 
 liar and acceptable, and to whose reason, as well as 
 practice, the worship of a Deity in a human sh;:[)e was 
 perfectly cou-onantf-" 
 
 We conceive that nothing more is necessary to refute 
 such a statement, than his own experience. A thou- 
 sand arg^uments w'ould not be so convincing, as t!:e 
 undeniable testimony furnished by his (-wn character 
 against the truth of his position. He is him.-elf desir- 
 ous of being considered by the public a Christian. 
 If a Christian indeed and in truth, he nmst be, liUe 
 those to whom he alludes, a "gentile convert," — because 
 he was once an idolater. But to these characters, he 
 informs us, " tiie notion of a plin-ality of Go<ls was most 
 familiar and acceptable :" from v.-hich we must conclude, 
 by parity of reasoning, that it is still very familiar and 
 acceptable to himself. We see not how it is possible 
 for him to escaj)e this conchision, unless he considers 
 himself an exception to the general ride; and even then 
 it appears strange, that he should insist on a general 
 
 • 3 Appeal, p. T<. ' t A, peal, p. 103. 
 
 z2 
 
168 OBJECTIONS TO THE DOCTRINE 
 
 rule, directly opposed to his own experience. As he 
 has furnished us with no evidence for his assertion from 
 history, since the passage quoted from Mosheim, does not 
 allude to this subject or this period of time ; and as we 
 are left to judge respecting it from the nature of cause 
 and effect; we must confess tliat, in our opinion, the 
 very reverse of his statement approaches much nearer 
 to the truth. 
 
 When men forsake any particular system of religion 
 for another, or one set of opinions for another, they are 
 generally so disgusted with the peculiarities of the sen- 
 timents which they have discarded, that they are more 
 opposed to them than to any others. Hence the Com- 
 ])iler appears to be more averse to the doctrine of the 
 Trinity than to any other embraced by the generality 
 of Christians, because in his estimation it bears some 
 resemblance to the system he lias renounced. What 
 then becomes of his argument, that the generality of 
 Christians in the days of Constantine were Trinitarians, 
 because they had been previously idolaters ? From the 
 constitution of the human mind it appears much more 
 probable, that had they not considered it most clearly 
 revealed in the scriptures, they would, like our oppo- 
 nent, have rejected it with an unshaken firmness. 
 
 Another charge brought against Trinitarians is ex- 
 pressed in the following words : — " These facts (the 
 idolizing of heroes) " coincide entirely with my own 
 firm persuasion of the impossibility, that a doctrine 
 so inconsistent uith the evidence of the senses, as 
 that of three persons in one Being, should ever gain the 
 sincere assent of any one, into whose mind it has not 
 been instilled by early education*." 
 
 Assertions are not proofs. Should tve reply, that his 
 dislike to the doctrine of the Trinity arises, not from 
 his having searched the scriptures for himself, but from 
 those previous impressions which were made upon his 
 
 • Second Apijeal, p. 108. llie same charge is repeated iu p. 160, 161. 
 
OK THK TRINITY aNSWKRKD.' 
 
 169 
 
 mind when he fir.^t embraced the Mnsehnan religion, 
 we suppose lie would consider this a very unfair in- 
 ference. Yet we believe lie would find it difficult to 
 produce so uuich evidence against this, as may be ad- 
 vanced to invalidate the above unqualified accusation. 
 
 By this declaration we conceive, first, that he begs 
 the question ; and secondly, that he insinuates against 
 Trinitarians a want of sincerity, Avhich he must be 
 fnllv aware is inapplicable to their general charac- 
 ters. It is, in fact, saying, " 1 am right, because 1 
 have read the scriptures without prejudice; and you 
 are wrong, because you have been prejudiced from your 
 infancy." We acknowledge that we have prejudices 
 — we think no man without them to a greater or less 
 extent. But does this disqualify us from investigating 
 the truth ? We would appeal to universal experience, 
 whether a man, conscious of his peculiar prejudices, 
 and praying and striving for their removal, or one who 
 supposes he is entirely free from them, is most likely to 
 find out and embrace the truth. After having been 
 educated in the Hindoo religion, and having volun- 
 tarilv renounced it, and embraced the tenets of Mns- 
 selmans, if he brought to the examination of the 
 Bible a mind free from all prejudice against any of its 
 distinguishing truths, we should esteem it a modern 
 miracle. While, however, we wish not to charge hira 
 with any prejudice, but what would have attached to 
 ourselves, or to any other person in similar circum- 
 stances, we trust, that on a second consideration, he will 
 al.-o give us some credit for sincerity. 
 
 He seems to think that Trinitarian Christians teach 
 their children this doctrine, as the Muselmans do 
 theirs, '• that there is no God but one, and that Mo- 
 hummud is his prophet." They may be blamed for not 
 doing so, but certain it is, that this is not always the 
 case. Tliotisands who have been and are now Trinita- 
 rians were never taught this doctrine in their infancy or 
 
170 OBJECTIONS TO I [IE DUCTKINK 
 
 youth ; nor believed any thing about it, till they exa- 
 mined the scriptures for themselves : — whilst hundreds, 
 who weretaughtby their parents and religious instructors 
 to disbelieve it, liave on serious consideration become its 
 believers and zealous supporters. The venerable Author 
 of the Essays at the commencement of this work once 
 held sentiments similar to those contained in the Appeals 
 — and that after he had arrived at years of maturity. 
 Will our Author say, that his afterwards becoming a 
 Trinitarian can be attributed " only to early religious 
 impressions ?" We have known persons, who from the 
 days of their youth, and for twenty years in succession 
 after they arrived at maidiood, have boasted in private 
 and in public that they were no Trinitarians ; yet after 
 all have embraced the senthnent they once so zealously 
 opposed. — Will he say, that early inipressions alone in- 
 duced them to believe in the doctrine of the Trinity ? 
 
 Some of us in early life were never taught to believe 
 this doctrine ; but have since, with earnest prayer for 
 divine illununation and freedom from prejudice, exa- 
 mined the word of God for ours-cKes. Will he after 
 this say, that " early impressions alone" made us 
 Trinitarians ? " Yes," he says, " early impressions 
 alone can induce a Christian to believe that three 
 are one, and one is three.'' If this assertion be true, 
 then Ave are not only deceived, bat the very worst of 
 deceivers : we lie to God, and impose on men. We 
 profess that this doctrine has gained our sincere absent, 
 after full investigation. — Our opponent says, " Im- 
 possible !" — What then follows ? We must be in- 
 sincere ; and insincerity in religious matcers is the 
 worst of all dishonesty. Did he feel indignant at 
 being called " an enlightened Heathen," and does 
 he bring against Trinitarians a charge, whicli levels 
 them in religious matters with conunon idolaters ? In- 
 sincerity will unchristianize any man; and it is of no con- 
 sequence what he professes to believe^ if he is insincere. 
 
OF TIIK IRINirY ANSWEBKD. 17^ 
 
 It* bfcausc \vc differ in opinion from hin\ on tliis subject, 
 he thus attributes to us insineerity, which nuist ua- 
 tiuMlly destroy our religious characters, and render us 
 unfit for Christian communion, it is certain that such 
 a mode of procoeding- can never be " destructive of 
 differences and dislike between man and man, and con- 
 ducive to the peace and imion of mankind*." 
 
 • Fir«t Appeal, p. »2. 
 
ESSAY V. 
 
 Inquiry into various Statements made hy the 
 Compiler. 
 
 1 O enumerate every particular which appears to us 
 objectionable in the Appeals, would conduct us far be- 
 yond the boundaries within which we- think the present 
 controversy should be confined ; as it would lead us, 
 with the exception of the quotations made from the 
 scriptures, to notice almost every paragraph which they 
 contain. We shall therefore state only a few, Mhich 
 have struck us on the very surface of the subject, which 
 may serve as a specimen of the whole, and which, by 
 putting the reader on his guard, may enable him to 
 detect many others which at first sight may not be so 
 obvious. 
 
 1. We notice that the doctrines, on which we rest 
 our hopes of salvation, are termed by the author of the 
 Appeals "dogmas," " mysterious dogmas," &c. We wish 
 not to " make a man an offender for a word ;" if, like 
 a person who has acquired the English as a foreign lan- 
 guage, he used this word according to the explanation 
 given of it in lexicons, we may form some apology on 
 his behalf. But if, intending a contempt of the doc- 
 trines on which our hopes of salvation rest, he chose 
 this as a fit word for expressing his feelings, we esteem 
 it altogether unjustifiable. The term " dogma," with 
 
INQUlllV INTO VABIOUS STATEMENTS IN THK APPEALS. 173 
 
 its derivatives " doi^ruatism," " doi-matica!," " doa^ma- 
 tist," " dogmatise," &c. are now coimnouly used in a 
 contemptuous sense; and, from his having- in some 
 places attached the word " mysterious" to it, we 
 are afraid that he intended to use it in the common ac- 
 ceptation. Is it not very improper, in discussiuij the 
 merits of any sulject, to attach to it an epithet w hich has 
 a tendency to prejudice the mind against it, hel'ore the 
 evidence can be weighed, on which it is founded ? We 
 suppose by the fretpient use of the term •' dogma" our 
 opponent did not intend to make liis writings appear 
 dogmatical ; but we apprehend that such will be the 
 general effect produced on the minds of his readers. 
 
 2. We cannot but lament the manner in which the 
 Compiler of the Moral Precepts of Jesus has introduced 
 them into the world, by expressing his doubts as to the 
 nature of the soul. He observes, that our total igno- 
 rance of God, &c. " and a sense of doubt respecting 
 the real essence of the soul, give rise to feelings of 
 great dissatisfaction with otu* Tunited powers, as well 
 as with all human acquirements which fall to inform 
 us on these interesting points*." From this passage we 
 understand, that he doubts whether the soul is material 
 or immaterial, mortal or immortal. It is somewhat 
 obscure, and he has not informed us whether by any of 
 his acquirements, or by the moral precepts of Jesus, 
 his doubts on this point have been removed. We 
 nientiou it therefore, not so much with a design to in- 
 timate, that in religious matters the opinions of a per- 
 son who doubts the immortality of the soul are little to 
 be regarded, as to solicit, that should he at any future 
 period have occision to touch upon this subject, he 
 will be more explicit, and not leave upon the mind of 
 any of his readers tiie strong suspicion that he is a ma- 
 terialist. 
 
 3. After considering that the moral precepts of Jesiis 
 were alone xi sufricient guide to peace and happiness, 
 
 * Iiitioductiuii to the Precei^tj, p. 1. 
 
 A a 
 
174 INQUIUY INTO TflK ACCURACY 
 
 we should not huve supposed that he would have quot- 
 ed from the other parts of scripture m defence of the 
 sentiments he thinks it rii^ht to propagate. It was na- 
 tural to expect, that after having laid down what por- 
 tions of sacred writ were alone essential, lie would pro- 
 pagate no doctrine wb.ich could nut he wholly defended 
 by these ; and that he wovdd appeal to these alone to 
 negative or substantiate whatever he advanced. Tnis 
 however has not been the case. Quotations are ni;);!e 
 from other parts of the divine word, when it was con- 
 ceived that they would suit the purpose for whicli they 
 Avere adduced. To set aside as useless to the salvation 
 of the soul the doctrinal parts of the scripture, and then 
 to appeal to them as the highest authorities in support 
 of doctrines, appears to us a very singidar ujode of ar- 
 gument; and intimates, either that the doctrines he 
 advances are not necessary to the happiness of uien, or 
 that the scriptures, which in his opinion contirni these 
 doctrines, cannot be unimportant. Does he think it 
 to be conducive to the liappiness of men, that they 
 should believe Christ to be a created being, and the 
 Holy Ghost impersonal ? Yet some of the strongest 
 proofs in favour of these sentiments are brought from 
 those parts of scripture which treat of doctrines, and 
 not from the moral precepts. Either then the scrip- 
 tures thus adduced are important, or the doctrines 
 which they confirm are useless. This being the state 
 of the case, it follows that he has missed his aim, 
 either in insisting upon these doctrines, or in making 
 non-essential the scriptures which in his estimation 
 serve to confirm them. 
 
 With a view to justify himself he intimates*, that the 
 Editor set him the example. — This however, if true, we 
 cannot consider as a sufficient excuse. If another act- 
 ed improperly, it was no reason why he should do the 
 same. He prescribed the limits of the dispute ; and if 
 at any time his opponent transgressed them, it was his 
 
 * See Second Appeal, p, 16. 
 
OF VAIIIOUS STATEMENTS IN TUK APPEAL?. 175 
 
 (hitv to have objected to the proceethiic^, and not to 
 liave imitated the example. It shoiihl have been re- 
 col!ecte<l too, that the Editor beheved ail tlie word of 
 God to be iniportant as a rcvehition, and many of its 
 doctriees to be requisite to tlie salvation of the soul ; 
 so that there was some apoioacy for hin>, if lie cpioted a 
 passage- not to be found in the moral precepts. But 
 what excuse can the Compiler allege for imilaling this 
 exan)pie, when he had refused to acknowledge these 
 scriptures as essential to the revelation of God or (he 
 suh ation ut' men ? 
 
 4. Had he taken the whole of the precepts of Jesus, 
 there would have been some consistency in his plan ; 
 but we find that he has taken only such parts of 
 these as suited his purpose. He observes, " Weighing 
 these circnnistancesj" (the gross idolatry &c. of the 
 Hiniloos,) " ;iiid anxious, from his long experience of 
 religious controversy with natives, to avoid further 
 disputation with tiicni, the Con^piler selected those 
 j)rece[)ts of Jesus, the obedience to which he believ- 
 ed most peculiarly required of a Christian; and such 
 as coidd by no means tend, in doctrine, to excite the 
 religious horror of Mulnuumiulans or the scoflfe of Hin- 
 doos*." Is there any consistency in calling his work the 
 Precepts of Jesu>, when it contains only ii part of them? 
 II he considered a- unnecessary the other parts of 
 the diviiic word, because they contain doctrines which 
 he conceived not essential to the hai)pincss of men, 
 ought he not to have njected the words of Jesus un;ier 
 the same cousideralion ? That some of t\\r doctrinal 
 precepts, considered by him as non-essential to happi- 
 ness, are contained among the words of Jesus, we think 
 no one cati deny. Christ says, " And as Moses lifted 
 Uj) the serpent in the wildertiess, even so nuist the Son 
 of man be liUed up : liiai whoscver believeth in him 
 should not j)erish, but have eternal life." (John, iii. 
 14, 15.) Did he not here teach, that salvation would 
 
 • Pi.d Api>e-*\, \), 24. 
 
 A a 2 
 
176 INQUIRY INTO THE ACCURACV 
 
 depend on the atonement? If then lie rejected as 
 non-essential the other parts of the scriptures, because 
 they contained trutiis which he considered unnecessary, 
 does it not follow that he ought to have rejected the 
 precepts of Jesus on the same ground ? 
 
 Further, if he believed that the summary given 
 by Jesus Christ of the moral law was sufficient to 
 guide men to happiness, because the Saviour added, 
 " This do and thou shalt live," why should he have 
 given his countrymen any n)ore ? Since it did not 
 form a part of his system to take all the words of Je- 
 sus, why did he not content himself with those, which if 
 obeyed will infallibly guide men to everlasting bliss ? 
 That these contain the substance of the Law and the 
 Prophets, Jesus himself declares; that they ought to 
 be considered a substitiue for the Gospel, he explicitly 
 avows : if then they contain the Law, the Pro[)hets, and 
 the Gospel, what more can he wanting? He niay 
 consider the foUov/ing words as a sufficient apology 
 for his conduct in this particular: "What then are 
 THOSE SAYINGS, the obcdieuce to which is so absolute- 
 ly commanded as indispensable and all-sufficient to 
 those who desire to inherit eternal life? They are 
 no other than the blessed and benign moral doctrines 
 taught in the Sermon on the Mount, (contained iti the 
 5th, 6th, and 7fl^ cha[)ters of Matthew.) which include 
 therefore every duty of man, and all that is necessary to 
 salvation ; and they expressly exclude mere profession 
 or belief, from those circumstances which God graci- 
 ously admits as giving a title to eternal happiness*." Here 
 we must plead, First, If these three chapters 'drenecessa- 
 ry to salvation, will not this, according to the princi- 
 ple of reasoning before laid down by the Compiler, in- 
 validate the words of the Saviour, who said, respecting 
 the summary which he gave of the Law and the Pro- 
 phets, "This do and thou shalt live?" Secondly, if 
 these three chapters contain all that is necessari/ to saU 
 
 * First Appeal, p. 16. 
 
OK VAllIOUS STATK.MKNTS IN HIE AI'Pl ALS. 1/7 
 
 vation, why should the Compiler have selecteti more ? 
 What reiisoa can he a^<is;n, wlieu ho intended to coin- 
 numicate to his counirynien only what wa'^ necessai'y 
 to their salvation, for giviiiiif them more than thei^c three 
 chapters, which he expressly declares to contain " every 
 duty of man, and all that is i\ecessary to salvation?" 
 
 5. In the quotations made from the scriptures, we 
 observe in one instance, what seen)S to be a mani- 
 fest want of congruity Objecting to the celebrated 
 passage in 1 John, v. /• which has been disputed with 
 considerable warmth by different learned men, and plead- 
 ed for and against with evidence of great weight*, he re- 
 marks, " The most extraordinary circumstance is, that 
 ?ome shouhl quote in supjiort of the Trinity, the following 
 sentenqe, ' For there are three that bear record in heaven, 
 the Father, the ^Vord, and the Holy Ghost, and these 
 three are onef.' In objecting to the Divinity of Christ, 
 he adduces this passage, (John, xix. 1/.) " Clu'ist says, 
 * Why callest thou me good ? there is none good but one, 
 that is God.' Here Jesus, pure as he was and without 
 reproach, thinks it necessary to check the man who ap- 
 plies to hi(n an epithet justly due to God only J." Our 
 op])()nent thinks himself justified in rejecting the former 
 passage, because so learned a man as Griesbach has done 
 so : but can he declare, he did not know, that the latter 
 passage, " Tliere is none good but one, that is God," 
 was also rejected by the same excellent critic ? It is 
 not agreeable to otir design to enter into a discussion 
 whether these passages ought to be rejected or altered ; 
 but to state, that consistency required of him, tliat 
 in rejecting the one he should have discarded the 
 other also : — for can we conceive of a greater degree 
 of im[)roj)riety in conducting an arginnent, than to re- 
 ceive one text because ir suit-^ a purpose, and to reject 
 another because it does not serve that purpose, when 
 
 • Micbaelis sup[/use9 l John, v. 7. to li;ive bi-en iiiterpolateil after the year 1500 ; but 
 Cyprian, ivho wrcite about the year 2S0, lielore llie Arian controversy commenced, iecnu 
 evidently to allude to it in ihe?e words : " Uicit Djininus : Rgo et Pater unum sumus. 
 tt iterum de Patre ct Filio et Spirito s^ncio scriplum eit : El lit tret uitam sunt." 
 t Second Appeal, p. s«. \ Second Appeal, p. 7S. 
 
173 INQUIRY INTO TEE ACCURACY 
 
 bodi of thc-m are equally disowned by the authority to 
 wJiic'h the appeal is made ? 
 
 6. In attackiiii,' the divinity of Christ, the following 
 argument is adduced: " Some aiie^e, that as the Son of 
 man designates human nature, so the Son of God ex- 
 presses the nature of God. Were we to admit the term 
 God as a comnujn noun, and not a pioper name, and God- 
 head as a genus like mankind, &c. and that Jesus was 
 nctually begotten of the Deity, this mode of reasoning 
 would stand good; but Godhead must in this ease be 
 brought to a level with other genera, capable of perform- 
 ing aniuKd functiosis*," &c. We acknowledge ihatGod is 
 a proper name, and not a common noun ; but still we 
 maintain, that in the Godhead there are three persons, and 
 that the xinion which exists between tliem is such, as can 
 neither be comprehended by any human mind, nor ex- 
 plained by any earthly comparison. " We are not to ima- 
 gine," says Johnstone, " that by person, as a^pplied to God 
 the Father, to Christ, a!>d to the Holy Spirit, is signified the 
 very same thing which is meant by person, when apjjlied 
 to one man to distinguish him from another. It is some 
 thing in the divine nature in one respect more like the 
 distinction of persons among men than any other thing 
 we are acquainted with ; but in another resjject per- 
 fectly unlike this jiersonality, as it implies identity and 
 unity inseparable from this distinction!." The charge 
 brought against us by our Author sui)[)0ses that the sub- 
 ject is comprehensible, and that it may be explained 
 by a common comparison. Hence he has fixed on 
 such comparison, and applied to us its absurd results. 
 If we admitted the premises, we should of coiu*se ac- 
 knowledge the conclusion ; but denying the former, it 
 will not be expected that we should accede to tiie 
 latter. It is pro[)er however to remark, that the conse- 
 quences charged upon us fall equally upon himself. He 
 acknowledges that Christ is the Son of God ; and does not 
 
 • Secoud Appeal, p. 1I4. i Johnstone on the Revelation!. 
 
OF VARIOUS STAIKMRNTS IN THK API'KALS. 1^9 
 
 this briiii'- the Codhcad ''^ to a level wiih other crenera," 
 as iiHicli as anv thiiiuf tliat \vc advaiu'c ? In onlci* to 
 avoid tlie supposed c-oiiseqneiiee of >Tich a coiifessiuii, 
 Mohtiinmnd denies Christ tu he tlio So!» of God ; and so 
 attempts to preserve liis coosisteiiev. He himself ap- 
 pears a little conscious of the dilemma in which 
 he \' as iiivolvini^ himself, by the equivocal words 
 \vhii-!i lu- uses: " Were we to admit, &c. that 
 Jesns was actnalh/ begotten," &c. so that it seems, he 
 acki:owledi;es him tt) he the Son of God, but denies 
 him to be actually bei^otten of the Deity : yet he does 
 not condescend to inform us how he conld be called the 
 Son of God withotit beinq- begotten of him ; or how we 
 are to ex[)lain those passages of scripture, which declare 
 him to be " the only- begotten of the Father." Till 
 therefore he can find out sonu^. method of ex- 
 plaining this mystery, and of shewing that Clirist, 
 though the Son of God, was not actually begotten of 
 the Father, we must insist upon it that the charges at 
 tempted to be fixed upon our system may at least 
 with equal, if not \vith greater property, be attributed to 
 liis. In ()['p<ising siiitimcnts which have been received 
 by the majority of Christians for centuries, it is neces- 
 sary, not oidy to j)oint out their su[)posed inaccura- 
 cies, but to submit some other mode of explanation 
 which may be free from similar difficulties. 
 
 7. In the exj)lanatiou given of the doctrine of the 
 Trinity, there is one glaring inconsistency, which must 
 strike the attentive reader ; though it is wonderful 
 to observe, that it seems entirely to have escaped the 
 attention of the Compiler. According to his view, 
 Christ is a creatiu'e, and 'the first-born of every 
 creatine ; and the Holy Ghost is the almighty power, or 
 prevailing influence of God. Upon which we ask, 
 Can almighty power be possessed by a creature ? Can 
 a creature dispose of the prevailing influence of God ? 
 And if so, can it be denied, that in possessing atid (lis- 
 
180 INQUIRY INTO TUB ACCURACY 
 
 posing of it he must be omnipotent and omnipresent ? 
 The Spirit, which he denominates the power of God, 
 is in the scriptures repeutedly and unequivocally called 
 the "Spirit of Christ." As he acknowledges that the Spi- 
 rit is the Spirit of God, there is no need of citing pas- 
 sages to establish that. We all kiiovv, that none hut 
 the Spirit of God could inform men of what should 
 take place till the very end of the world. Yet the Spi- 
 rit, which inspired the Projihets to foretel future events, 
 is declared to be the Spirit of Christ in these words of 
 the Apostle Peter : " Of which salvation the Prophets 
 have enquired and searclied diligently, who prophesied 
 of the grace that should come unto you ; searching 
 what, or wdiat manner of time the Spirit of Christ wiiich 
 was in them did signify, when it tes-tified beforehand the 
 sufferings of Christ, and the glory tiuit siiould follow." 
 (1 Peter, i. 10, 11.) Bringing his hypothesis to the 
 word of God, we shall perceive that Christ, whom he 
 declares to be a created being, is possessed of that Spi- 
 ritwhich, as denominated by himself the power of God, is 
 one of the essential perfections of the great Jehovah. How 
 inconsistent then to deny the divinity of Christ, when 
 it is thus evident that that Spirit is his, which extends 
 through immensity, which uj)holds the universe, and 
 which makes known all [)ast and future events! 
 
 Christ speaks of his sending this Spirit in the same 
 manner as he speaks of the Father's sending hira: "But 
 when the Comforter is come, whom I will send unto you 
 from the Father, &c." Now, >upposing Christ to be merely a 
 creature, and the Spirit the almighty power of God, can 
 we reconcile it with either reason or scripture, that a 
 creature should have that power to employ how he pleas- 
 ed, which we must admit on the above hypothesis ? 
 — The Spirit of God and the Spirit of Christ are used 
 as synonimous, nor do we know any epithets attached 
 to the term " Spirit," when applied to the one, 
 wLich may not be used when the same term is applied to 
 
or VAIllOUS STAl'EMBNTS IS THE APPEALS, 181 
 
 the other. If tlieii the S|)int is, as he asserts, " tlie pre- 
 vaiUng influence of God," iind this is proved by scrip- 
 ture to beloui^ to Christ, and to be exercised by him, how 
 can it be denied th;it is he oinni|)resent ? Is there 
 any place where " the prevailini»" influence of God" 
 is not present ? How is it possible then for him to de- 
 ny the Divinity of Christ, when he iHiuh upon his own 
 principles that ascribed to him, wiiich he believes to 
 be one of the exclusive perfections ot the Eternal God ? 
 In comparing- his hypotliesis of the Trinity willi the 
 Divine Woid, we shall And it necessary to invent some 
 plan for reconcilin<j these contrarieties, ^vllich ou the 
 hy[)othesis of Trinitarians do nL»t exist. 
 
 8. The benefiis arisini;^ from the death of Christ 
 are singularly defined and limited in the following 
 words : " That the effects of Christ's appearance on 
 earth, whether witli respect to the salvation or con- 
 demnation of mankind, were finite, and therefore suita- 
 ble to the nature of a finite being to accoini)lish, is evi- 
 dent from the fact, that to the present time millions of 
 human beings are daily passing through the world, 
 whom tlie doctrines he taught have never reached, and 
 who of course must be considered as excluded from the 
 benefit of his having died for the remission of their 
 bins *." It is here taken for granted, that the benefits 
 of Christ's death apply to those only who have the Gos- 
 pel ; and from this it is concluded, that redemption is 
 a work capable of being performed by a finite Being. 
 The effects of Christ's apj)earance are supposed to 
 be finite, because so many millions of souls have passed 
 i».to eternity without receiving benefit from them ; 
 from which we are led to conclude, that had all these 
 millions benefited by them, they would have been in- 
 finite. This is a singular argument, as it sup[)oscs that 
 there is a number, to which if another number were 
 added, it would be infinite ; or in other words, that two 
 
 * Second Appeal, p. o-i. 
 B b 
 
182 INQUIRY INTO TUB ACCURACY 
 
 finites make one infinite. It is not our design to reject 
 his hypothesis; but, taking it as it is stated, to examine 
 whether the conclusions drawn from it arc any more 
 correct than the premises. 
 
 Upon the supposition that all these millions have 
 been interested in the appearance of Christ, it must be 
 granted, according to the above statement, that the ef- 
 fects of the Saviour's death were infinite, and therefore 
 luisuitable to tlie nature of a finite Being to accom- 
 plish. We are informed, that '' a? in Adam all die, 
 even so in Christ shall all be made alive;" from which 
 we conceive, that all mankind have been, and ever will 
 be, concerned in the Saviour's appearance. Mortal life 
 was forfeited by shi ; but through the appearance and 
 intercession of Christ, all mankind will be raised from 
 the dead. Immortal happiness has been lost by sin ; 
 that too will be restored to all those who have truly 
 loved and served God, under whatever dispensation they 
 may have lived. All W'ill not obtain eternal life ; but 
 all are put upon a uev.^ state of trial ; and their not 
 seeking for this life, according to the light which 
 God has given them, w-ill constitute their condemna- 
 tion. By Adam's sin men Avere consigned to eternal 
 death without remedy ; — by Christ's mediation, they are 
 again placed in a state of trial. — And is not this an 
 invaluable blessing? Would it not be considered so 
 by a criminal who had been condenuied ? What would 
 he not give to be placed on such a footing ? God will 
 try every man according to his works, and according to 
 the light which he may have possessed ; so that those 
 who are lost will not be able to charge the blame on 
 God, but must take it entii'ely to themselves. God will be 
 infinitely righteous in the whole proceeding: " For there 
 is no respect of persons with God. For as many as have 
 sinned without law shall also perish without law; and 
 as many as have sinned in the law shall be judged by 
 the law, in the day when God shall judge the secrets of 
 men by Jesus Christ." (Rom. ii. 11, 12, 16.) 
 
OF vAnrous statemknt^ in tuk appeal. 183 
 
 No soul can be saved but throuijli the mediation of 
 Jesus Christ. From the time of Adam to that of Christ's 
 incarnation, men were saved hy lookinuf llironu^h types 
 and shadows to the great sacrifice which was to he made 
 in the latter days, thoui^fh they had hut very indistinct no- 
 tions of the Gospel covenant. Cornelius was accepted of 
 (iod hefoi'e he heard tlie Gospel ; hnt his mind was in- 
 spired to receive whatever lii^ht God might communicate 
 to him : from which we learn, that there are those, who 
 may he received into the divine favor through the me- 
 diation of Christ, though they have no Refined ideas of 
 the nature of his intercession ; hut that all such persons 
 are possessed of so humble and teachable a disposi- 
 tion, that they would gladly receive the Gospel, were 
 it n)ade known to them. Since therefore the effects of 
 Christ's appearance extend to all maid\ind, though not 
 to all in the same degree, it follows, upon the Conipiler's 
 hypothesis, that they nnist be infinite, and such as could 
 not be performed by a finite being ; and since all who 
 are saved will be saved by the mediation of Christ, and 
 all who are lost will be so through not seeking its bene- 
 fits, according to the dispensation in which they lived, it 
 follows, that if the hap[)iness or misery of all the hu- 
 man race to eternity naturally supposes the cause from 
 which it proceeds infinite, the work of redemption ef- 
 fected by Christ must necessarily be so. 
 
 But we may |)roceed much fni'ther, as the scriptures 
 warrant us to conclude that not oidy the hiunan race, but 
 all in heaven and all in hell are affected by the mediation of 
 .Jesus Christ. A right knowledge of thedivine character is 
 that which must interest all intelligent beings ; and such 
 a display of that character is furnished iti the death of 
 Christ, as must intimately concern all the rational beings 
 of whom we have any knowledge. Angels are repre- 
 sented as " desiring to look into these things," and as 
 being deeply interested in the whole of this wondrous 
 plan J while Satan, with all his hosts, is represented as 
 
184 INQUIRY INTO THE ACCURACY 
 
 doing every thing in his power to prevent its accomplish- 
 ment. By the death of Clirist Satan was defeateil, and 
 in the disgrace of this defeat all his associates were par- 
 takers. If then the display of the Divine perfections made 
 through the mediation of the Saviour produces hlessings 
 to all the human race — is the source of everlasting joy 
 to all in heaven, and of eternal misery to all in hell — 
 how shall we limit its effects, or reconcile it with reason 
 and scripture, that the conduct of one creature should 
 thus affect the everlasting destiny of all others ? 
 
 9. The Compiler strongly ohjects to the two natures 
 of Christ. He remarks, " If we give so great a latitude 
 to the modes of reasoning employed to justify the idea 
 of one being possessed of two sorts of consciousness, as 
 God and Man ; two sorts of minds, Divine and Human; 
 and two sorts of souls, eternal and perishable ; then we 
 shall not only be at a loss to know what is rational and 
 what is absurd, but we shall fitid our senses and expe- 
 rience of little or no use to us*." We must be content 
 on this sul)ject to be guided by revelation ; and must 
 not set up our senses and experience in opposition to 
 it. We are told, " And without controversy, great is the 
 mystery of godliness ; God was manifest in the flesh." 
 (1 Tim. iii. 16.) Omitting the charge, that Trinitarians 
 maintain that there are " two sets of souls, eternal and 
 perishable," which' we believe they universally deny; let 
 us examine what the scriptures declare respecting a two- 
 fold nature in Christ. That Christ as the Son of God is 
 j)ossessed of a divine nature, we have shewn before ; our 
 present remarks, therefore, must be confined to the en- 
 quiry whether, when he <lescended from heaven, when 
 he passed by all the glorious ranks above, " and took 
 not upon him the nature of angels, but the seed of 
 Abraham," he took our nature wholly or in part. Unless 
 he took it wholly, it could not be said of him, that " he 
 v.as made in all things like unto his brethren." (Heb. ii. 
 
 • Second Appeal, p. 109. 
 
or VARIOUS STATKMENTS IN 1HK APPEAL?!. 185 
 
 17.) In reference to his beinsr [)osse?se(l of a mind like 
 ours, it is said, that " he increased in tcisdmn and sta- 
 ture." (Luke, ii 52.) He acted and suffered like one 
 possessed in all rcsi)ects of a natru'e like ours, with this 
 difference, that in all his a<'iions tliere was no sin, and 
 in all his sufferinsfs a perfect rcsii^nation to the Divine 
 will. That he suffered "<n soid as well as body is evident 
 from its heinj? said, thai '• he i;froaned in spirit ;" and 
 from his declarinjf, " My soul is exceedingly sorrowful, 
 even lUJto death." Front these declarations and various 
 others it is evident, that Christ took upon him human 
 nature wholly, and not in part. We must therefore 
 consider him to be possessed of two natures, mdess it 
 can be shewn that the assumer and the thing assumed 
 are the same. Froui its being said that " he took not 
 upon hiu) the nature of angels," we are led to believe 
 that he is superior to all created beings ; and from its 
 being declared, that '' he too/i upon him the seed of 
 Abraham," to believe that he assumed a nature not ori- 
 ginally iiis o^vll, and consequently must be possessed of 
 two natures, the one human and the other divine : — and 
 it is oidy on this principle that we can account for his 
 being denominated the Son of Man and the Son of God. 
 We do not perceive why oiu* Author should so 
 stretmously object to a '• two-fold nature" in Christ; since 
 it appears to us, that even on his own principle he must 
 acknowledge Christ to be possessed of two natures. 
 He admits the pre-e.\istcnce of Christ, and that he is 
 the highest of all created beings. When therefore he 
 came into this world, and took u[)on him a body like 
 oiu's, did he not assume a natiu'e which did not origi- 
 nally belong to him ? W so, is it possible to deny, even 
 on his own hypothesis, that Christ was possessed of two 
 natiu'cs? But perha[)s he may reply, that he took 
 only tlic human body, and was not j)ossesscd both of a 
 human and super-angelic mind. On this supposition 
 then we are led to infer, that it was the super-angelic 
 
186 INQUIRY INTO TH K ACCURACY 
 
 niiiid that " grew in wisdom," that operated like the 
 human mind, and that was subject to so much suffering-. 
 We, like our opponent, believe that God cannot suffer; 
 and we believe it inconsistent with the justice of the 
 Divine Being to f)unish angels or any higher onler of 
 beings for the sius of men; and tliat it is the human na- 
 ture alone that must suffer the conseciuences of its own 
 transgressions. Taking this as a correct statement, we 
 {)erceive some consistency in that view of the person 
 of Ciirist which represents him as divine and human. 
 Hy the presence of the divine, the human nature was 
 preserved pure, and fit to be offered up in sacrifice, as 
 " a lamb without blemish and without spot." But 
 upon his scheme we must suppose, that God placed 
 the burden of our sins on a super-angelic nature, which 
 had no connection with \is or with our transgressions ; 
 that this nature, uhich, being a created one, could on- 
 ly be responsible lor itself, became answerable for the 
 crimes and conduct of a different order of beings ; that 
 this nature suffered the most ex(]uisite tortures, and 
 was exceedingly sorr()\vful even unto death, for crimes 
 which hrd no connection with it ; or, if the atonement 
 is denied, for nothing at all : and that, as a reward 
 of these sufferings, God exalted this super-angelic nature 
 to the head of the creation, the place which it occupi- 
 ed before. — The Compiler woidd have done well to 
 have considered all the difficulties attendant upon his 
 own plan, before he accused so loudly that of his op[)o- 
 nents as " inconsistent with reason, and contrary to 
 sense, and experience*." 
 
 10. There is a perpetual attempt kept up through- 
 out the Appeals to fix on Trinitarians the absurd con- 
 sequences of the Hindoo incarnations. " If Christiani- 
 
 Tt woiiUl have been proper here to have offered fotne animadversions on the 
 •latenients made ill paj;e IIU of SecomI Ajipcal ; hut as llie ohjeclions have been 
 fully met in tlie 3rd I'.ssay 1st Part, and are ol fiich a iiaturt as to displaj tlicir owu 
 inconsistency ou Ihe veiy first readiuj;, we si>aiu ourselses liie labour. 
 
OK VARIOUS SIAIKMKNTS IN THli APPEAL?. 187 
 
 ty inculcated a «Ioctrinc wliicli ro|)r('SCMts God as con- 
 sisting^ ot" ilircc [uTsoiis, and appi'ariiiij sumotinies in 
 the liunian lorni, at otluM' tiiiu's in a bodily shape like 
 a dove, no Hindoo, in my Iminble opinion, who searches 
 after truth, can conscientionsly profess it in pi'eference 
 to llindooisin *." Hue Ut it he observed, that this 
 accusation is inapplicable — and that it may as easily 
 be applied to Ids bchune as to ours. We do not ac- 
 cuse the Hindoos for believinj^ in the doctrine of incar- 
 nation, but for the wicked nature and total want of 
 evidence and design that r.re so apparent in all the incar- 
 nations that tliey celebrate. We suppose tliat in a di- 
 vine incarnation <livine qualities will be discoverable ; 
 but from the shanielessness of Kalee, the revenge of 
 Duorga, the lust of Bruhma, the amours of Krishna, 
 and the brutality of Shivw, would any one conclude, 
 that they were incarnations of the Divinity ? — raiher 
 woidd lie not infer, that they sprang from some in- 
 fernal power, and were the otfsj)riiig of " the Prince of 
 darkness?" If •' luirighteousness, fornication, wicked- 
 ness, co\ etousness, and maliciousness ;" " envy, murder, 
 debate, deceit, and nialignity;" ai)plied to the incarnation 
 in which we believe, as they do to those of the Hindoos, 
 then indeed Christians might " cease to accuse Hindoos" 
 on this head : but we appeal to them respecting Christ, 
 '• Winch of you convinceth him of sin ';'" It is not there- 
 fore to the idea of incarnation that we object, but to 
 the nature of the incarnations in which they believe. 
 
 We see no sufficient cause assigned by them 
 for their various incarnations. The work assigned 
 to them is such in general as much better suits the 
 character of a boastfid hero, thatt a divine j)ersonage*. 
 If the Compiler can evince, that all their incarna- 
 tions are of such a nature as are calculated to glorify 
 
 • Srcoiiil Appeal, p. ITS. Stri: also p. 2B, 110, 118, &c. 
 .t'Ibe iilca expre&Dcil b> Uorace, uUcii accuiuiuuiUted tu thin eubjcct, it \ety 
 C'lrrecl. — 
 
 " ^ec Dens iii(ei»ii, nisi digitus vindice nodii* 
 Iiicideiit." y/vr. ae Art. Hott. I. i9l. 
 
188 INQUIRY INTO THE ACCURACY 
 
 God, by unfolding and illustrating- his divine perfec- 
 tions ; and to promote the happiness of men, by deliver- 
 ing them from sin, and fitting tliem for the eternal en- 
 joyment of his presence ; he may bring them into com- 
 parison with the incarnation of the Son of God, and 
 accuse us for objecting to them as divine. But till he 
 can do this, his accusations must be considered as to- 
 tally irrelevant, and therefore what ought not, by a 
 candid opponent, to have been advanced. 
 
 If it is simply to the doctrine of incarnation that our 
 opponent objects, we then reply, that it is he who ought 
 to cease accusing the Hindoos ; since his scheme, as far 
 as it goes, proceeds exactly on the same principle as 
 theirs. The Hindoos do not believe that Bruhma, the 
 Supreme Being, became incarnate ; but those mighty 
 beings who first proceeded from him : — so he 
 does not believe that God can become incarnate, but 
 that the first and greatest of all created beings became 
 so. Tlie similarity of his plan to theirs is therefore 
 much greater than ours, and he has consequently less 
 reason for his opposition to their system. 
 
 The Hindoos think it right to personify different per- 
 fections of the divine nature, and represent them 
 as incarnations : — and in this light we suppose he 
 must view the appearance of the Holy Ghost in 
 the form of a dove. He considers the Holy Ghost as 
 the power of God. When therefore this power assumes 
 the form of a dove, it must be regarded as an incarna- 
 tion of the Almighty power of God, Omitting the con- 
 sideration that a dove seems a very improper emblem of 
 power, we only remark that such views are very con- 
 sistent with Hindoo notions, and expose him to the 
 charge he has laboured in vain to fix on Trinitarians. 
 We believe that his aversion to idolatry is so great, that 
 he would be sorry to embrace any thing that had the 
 least resemblance to it : — his having done so, therefore, 
 
or VARIOUS STATE.VKNT? IN THE APPEALS. 189 
 
 be attributed, not to (le>iirii, but to a want ot" leflectioii 
 as to all the conseqiienecs wliich his new system involves. 
 1 1. The miracles of Christ are strongly objected to in 
 this passage : — " For historical and some oilier passages 
 are liable to the doubts and disputes of FreeihinUers 
 and Aiitichristians, especially miraculous relations, 
 Avhich are much les.; won<lerfwl than the fabricated 
 tales handed down to the natives of Asia ; and conse- 
 quently would be apt at best to carry but little weight 
 with thcu)*." One should have supposed from this, 
 that " The Precepts of Jesus the Guide to Peace and 
 Haj)[)iness" had been directed to Freethiid^ers, &c. and 
 not to the Hindoos ; for it is to them alone that the ob- 
 jection seems to apply. The nature, maimer, and de- 
 sign of the miracles of Christ are in our ojiinion far more 
 likely to convince a Freethinker of their truth, than'' the 
 fabricated tales handed down to the natives of Asia ;" 
 and instead of carrying little weight with them for 
 being less wonderful, are on that very account more 
 calculated to convince an impartial mind. If mira- 
 cles were rejected from his compilation because sub- 
 ject to the disputes of Freethinkers, the moral j)re- 
 cepts ought to have been rejected on the same account : 
 for M'hat miracle has been so much scoflfed at 
 by these characters as the njoral preccj)t of Jesus ; 
 " But I say unto you, Resist not evil ; but whosoever shall 
 smite thee on the right cheek, turn to him the other 
 also," &c. (Malt. v. 39.) It appears to us, that the ob 
 jections made to the miracles of Christ are such as 
 exist in his own mind, rather than in the mind of liis 
 countrymen at large: — as far as oiu* experience has ex- 
 tended, in conversations held with the natives, we have 
 found no particular objection raised bv them against 
 the njiraclcs of Christ. They arc so much in the 
 habit of connecting extraordinary powers with a 
 Divine Teacher, that they constantly enquire, " What 
 
 * Prrcepts of Jesus, prtrface, p. ir. Sec also First Aiipeal, p. It. sect. i. and Se- 
 cond Aj>p<;al, cbap. t. tbrougboot. 
 
 c c 
 
190 INQUIRY INTO THE ACCURACY 
 
 miracles did Ciuist perform ?'' and wlieii turning awav 
 from the recital of the moral precepts as uninteresting, 
 their attention has been again excited by an account of 
 one of the Saviour's miracles. We do not recollect 
 any of them objecting to these, though we have M'itnes- 
 sed their objections to sonie of the moral precepts and 
 doctrines of the Gospel. To this he may reply, that this 
 could have been the case only with tiie lower ordtrs 
 of the people. While we acknowledge that many of 
 them were of the lower or middle orders of society, 
 we must candidly state, that wt have found the same to 
 apply to the Pundits in general : so that we iiave, with 
 a few exceptions, the testimony both of the learned and 
 illiterate in our favour. And do not these constitute tlie bulk 
 of the people ? If so, it proves all we contend for, that the 
 objections he has raised against the miracles of Jesus 
 are not such as generally exist in the juiuds of the Na- 
 tives. It is not therefore as he would insinuate*, that it 
 is through making known the doctrines and miracles of 
 Christ in common with his moral precepts, &c, that Mis- 
 sionaries in this country have met with so little success. 
 There is a latent and confirmed principle in the human 
 mind^ which leads it to dislike all those truths that have 
 a tendency to exalt the Saviour and humble the sinner, 
 which nothing less than a divine puwer can remove; and 
 which, we regret to observe, is a principle that appears to 
 have been little thought of by the Author of the Appeals. 
 For had he attentively considered the turpitude of its na- 
 ture and the extent of its operation, he would certain- 
 ly have attributed their want of success to this cause, 
 and not to their making known the miracles and doc- 
 trines contained in the Gospels. In accusations of this 
 kind, we have the satisfaction at least to believe, that 
 we suffer reproach only in common with our blessed 
 Master : for had he not caused his Apostles to conunit 
 these doctrines to writing for " the obedience of the faith, 
 
 • First .Appeal, p. 18—22. 
 
OF VARIOUS STATEMENTS IN THE APPEALS. 191 
 
 unto all nations," we could never have been accused of 
 liindcrinaf the j)roi!:i'oss i)f his Gospel hy their j)ropag"a- 
 tion ; and if we do wroiii;: in preaching them now, he 
 did wronjr in tcaehiiii:^ them in the first instance. 
 
 12. Aijaiiist the doctrines of the Gospel the Com- 
 piler alleges two serious objections. He states, that 
 " it is on account of these passages being such as were 
 the ordinarv fomulation of the arguments of tiie oppo- 
 nents of Christianity, or the soiu'ces of the interminable 
 controversies that have led to heart-burning and blood- 
 shed among Christians, that they were not included in 
 his selection ; and they were omitted the more readily, 
 as he considered them not essential to religion." Here 
 they are reckoned the source " of heart-burning and 
 bloodshed, and non-essential to religion." Had the 
 doctrines of the Gospel been like those of the Coran, 
 ■which incidcate upon tlie believer as a duty the killing 
 of the infidel wherever he may be found, we suppose 
 he would scarcely have stigmatized them with more 
 oj)prohrious epithets. We, however, must maintain, 
 that neither the doctrines nor the interpretations 
 given of theni were the cause of that bloodshed which 
 lie ascribes to them ; — that if they were sometimes 
 the innocent occasion, this does not constitute 
 a sufficient reason for rejecting them ; — and that 
 some of them at least are as essential to salvation as a 
 belief in the being of a God. 
 
 That the doctrines of the Gospel have been the 
 subjects of controversy and of different interpreta- 
 tions, we do not deny. — What important truth in 
 religion is there which has not ? Even some of the 
 moral precepts have been warmly contested. But 
 what has been the result of these controversies? 
 Tbey have been attended indeed with partial and tem- 
 porary evils, but ultiuiately they have confirmed the 
 unijority in the belief of those doetrines that are essen- 
 tial to salvation. Christ declared, that he came not 
 
192 INQUIRY INTO THK ACCtJRACr 
 
 •' to send peace on the earth, but a sword." By this, 
 however, he did not mean, that it should be wielded by 
 his followers ; but that it would be armed against them 
 in consequence of their attachment to him and the 
 truths of his religion. To ascribe to the doctrines of 
 Christ, nil the bad consequences that have arisen iVum 
 a perversion of then), or to cease to propagate them be- 
 cause a difference of opinion has existed about them, 
 would be as unjust as to charge on a belief of the Di- 
 vine Unity all the blood that has been spilt by the Mu- 
 sulmans, and as improper as to cease defending that truth, 
 because there are nulllons of our fellow-creatures who 
 in this particular have differed and still differ from us 
 very widely in their opinions. It aj)j)ears to us, that 
 all the wars and bloodshed in the days of Constantine, 
 to which he alludes, arose not so much from a 
 difference of opinion about the doctrines, as from a 
 misunderstanding and perversion of one of the moral 
 precepts. Christ said, " My kingdom is not of this 
 vvorld, else woukl my servants fight." Forgetting 
 this, and suffering themselves to be guided by those 
 base passions which are the cause of all wars and fight- 
 ings, (James, iv. 1.) his professed followers began to 
 fight, and brought the greatest disgrace on the cause 
 which they supposed they were defending. Can it be shown, 
 that the different interpretations of the doctrines of the 
 Gospel produced any bloodshed before they were con- 
 nected with worldly policy, and made the stepping-stone 
 to worldly preferment ? How stood the matter before 
 the time of Constantine, when the doctrines of Christi- 
 anity existed in all their purity ? Tliat there was a 
 difference of opinion about religious doctrines in the 
 days of the Apostles, will be evident to every one who 
 reads the Epistle to the Galatians ; but did this differ- 
 ence of opinion cause bloodshed in that Church ? The 
 Apostle Paul tells us of some who opposed one of the 
 doctrines of the Gospel; " And their word will eat as 
 
OP VARIOUS STATBMBNTf. IN THK APPKAL'^. 193 
 
 (loth a canker: of whom are Hyniouous and Philetus ; 
 who concerning the truth liave erred, sayings that the 
 resurrection is i)a<t ah'eady ; and overthrow the faith of 
 some. (2 Tim. ii. 17) 18.) Did he thini< it right to omit 
 the doctrine of the resurrection in his j)reaching and 
 writings, because these Freethinkers opposed it ? It is 
 no wonder, that in the third century, when religion 
 was connected with the civil power, contentions 
 were carried to such unwarrantable lengths : it was no 
 more than what the Saviour had intimated, tliat, if his 
 kingdom were of this world, fighting would be the na- 
 tural consequence. In such circumstances, if instead ot 
 the doctrine of the Trinity, the Compiler's proj)osition, 
 (The Precej)ts of Jesus the Guide to Peace and Happi- 
 ness,) or any other controverted point had been the 
 subject of dispute, is it not more than probable, that 
 the effect would have been the same ? It is to their 
 mistaking the nature of Christ's kingdom, and suf- 
 fering themselves to be influenced by improper feelings, 
 that we are to look for the real cause of all the blood- 
 shed of that and after ages. To this we are to ascribe 
 those torrents of blood, which deluged Christendom in 
 the dark ages of Popery. The ostensible reasons of 
 persecution have varied in different ages, and com- 
 menced under various pretexts ; but the real cause has 
 been always the same. Had the difference of opinion 
 about the doctrine of the Trinity been the real cause of 
 blood-hed, we might then have expected, that, after it 
 was established, persecution wouhl have subsided. 
 Was this the case ? — When this ceased to be the sub- 
 ject of dispute, was there less bloodshed in the Church? 
 Were all the millions that afterwards fell victims to 
 inquisitorial influence and secular power destroyed, be- 
 cause they opposed the doctrine of the Trinity ? Bv no 
 means ; almost all of them were Trinitarians. It is 
 therefore to another principle, which has operated un- 
 der various pretences, that we are to ascribe the whole 
 
194 INQUIRY INTO THK ACCURACY 
 
 of those bloody deeds, by whicli professing Christians 
 have disgraced their most holy faith, and the precepts 
 of the blessed Redeemer. 
 
 But supposing the doctrines of the Gospel had been the 
 innocent occasion of this bloodshed, is that a sufficient 
 reason for considering them non-essential ? Are we to 
 disown the Saviour because he said, " Think not that 
 I am come to send peace on earth : I came not to send 
 peace, but a sword ?" (Matt. x. 34.) Are we to deny 
 the unity of God, because the Musulmans, in mistaken 
 zeal for it, have destroyed thousands of their fellow 
 creatures ? Are we to deny the being of a God, be- 
 cause Atheists and Freethinkers have done so ? The 
 consequences arising from such conduct are so palpa- 
 ble, that every thinking mind will disown the premises 
 from which they legimately proceed. 
 
 If then we do not deny the existence and unity of God, 
 because they have been the subject of disputes and wars, 
 may we not apply the same reasonings to the doctrines 
 of the Gospel ? No, replies our opponent ; for they are 
 not essential to religion. Here we beg leave to differ 
 from him. Some of these doctrines at least are as es- 
 sential to salvation as a belief in the being of a God. 
 Among these we should enumerate the doctrines of hu- 
 man depravity, regeneration, and faith in the Lord Jesus 
 Christ. He who does not believe that he is a sinner 
 will never repent of his sins ; and the Saviour has said, 
 "Except ye repent, ye shall all likewise perish." (Luke, 
 xiii. 3.) He Avhose mind is not renewed can never 
 enter into heaven ; for this is the declaration of the 
 Saviour, " Verily, verily, I say unto yon. Except a 
 man be born again, he cannot see the kingdom of God." 
 (John, iii. 3.) He who does not believe in the atone- 
 nient of Christ, can have no solid hope that his sins are 
 forgiven ; for it is asserted, that " without the shedding 
 of blood there is no remission." (Heb. ix. 22.) He 
 Mho dues not exercise faith in a crucified Redeemer, 
 
OF VAfllOUS STAIBMBNTS IN 1 HB APPEAL?. 195 
 
 caiiiiot be saved ; for it is wriitcn, " VVithoul laitli, it 
 is impussiljle to please God ;" (Hcb. xi. 6.) ami 
 " He that believetli not the Son shall not see life, but 
 the wrath of God abideth upon him." (Jolm, iii. 06.) 
 He therefore who with the Gosi)el in his bauds does 
 not believe iu these ductriues, we cou-ider to be as tar 
 from the kingdom of heaven, as the luau who denies 
 the existence of a God. These doctrines have been made 
 the means of saving myriads of iu) mortal souls, and 
 of enabling them, by the assistance of the Spirit, to 
 keep the moral precepts to an extent of which other- 
 wise they never would have been capable ; so that, 
 according to liis own principles, they are not unimpor- 
 tant, as they have always been found the best means 
 of enabling men to keep the moral precepts. To 
 discard these therefore, as non-essential, ap[)ears to us 
 to imply one of the most severe reflections imaginable 
 on their Divine Author, and to be calculated to destroy 
 the best fruits of our holy religion. 
 
 13. The jVJusulman religion is frequently adverted 
 to iu the Appeals * ; and the only reason stated by 
 the Compiler for renouncing it is, " the cruelty allow- 
 ed by Mussulmanisin against Non-nuissulmans." As 
 we feel persuaded, that this alone would not be suf- 
 ficient to satisfy his mind of the sincerity of a Musul- 
 num professing to become a Christian, and as it would 
 have been highly satisfactory to his friends and credi- 
 table to himself, had he stated all the prominent rea- 
 sons for such a change ; we trust that, should he ever 
 have occasion to advert to the subject again, he will 
 gtate more ex[)licitly the causes which have led him to 
 renounce that system. 
 
 The reason of our making this request is, that there 
 are so many particulars in the Appeals, which appear 
 to us to coincide with others of a similar nature con- 
 tained in the Coran, that we are at a loss to ascertain 
 
 * rirtt Appeal, p. 20. Second Appeal, pp. 24, H. and 82. 
 
196 INQUIRY INTO THE ACCURACY^ 
 
 to what extent lie disagrees in sentiment with the pre- 
 tending- Propi)et. 
 
 14, Tlie passages quoted to prove that Locke and New- 
 ton were of his sentiments are very remarkable. To siiew 
 that Locke was not a Trinitarian, the following passage 
 is qnoted from that Avriter : ' But that neither he or 
 others may mistake iny book, this is that in sb*^ .,nich 
 it says — 1st, That there is a faith that inakes meu 
 Christians — 2dly, that this faith is the believing *' Je- 
 sus of Nazareth to be the Messiah" — 3rdly, That the 
 believing Jesus to be the Messiah, includes in it a re- 
 ceiving him for our Lord and King, promised and sent 
 from God ; and so lays upon all his subjects an abso- 
 lute and indispensable necessity of assenting to all that 
 they can attain of the knowledge that he taught, and 
 of sincere obedience to all that he commanded.' With 
 the ideas expressed in this paragraph, we perfectly 
 agree J but conceive that the latter part of it militates 
 entirely against his fundamental proposition. It as- 
 serts, that " faith lays upon all Christ's subjects an ab- 
 solute and indispensable necessity of assenting to all 
 that they can attain of the knowledge that he taught." 
 What then are we to think of the position that main- 
 tains, that the doctrines which the Saviour taught 
 were not essential to religion ? 
 
 The passage brought to prove that Newton was not 
 a Trinitarian is as follows : " ' Tlie Beasts and Elders 
 therefore represent the Christians of all nations ; and 
 the worship of these Christians in their churches is 
 here represented under the form of worshipping God and 
 the Lamb in the temple. God for his benefaction in 
 creating all things, and the Lamb for his benefaction in 
 redeeming us with his blood : — God as sitting upon 
 the throne and living for ever, and the Lamb as exalted 
 above all by the merits of his death.'" This exactly ex- 
 presses the sentiments of Trinitarians, and is directly 
 opposed to bis own ideas ; since he maintains, that the 
 
OF VARIOUS STATEMENTS IN THE APPEALS. J 97 
 
 Lamb is nut ;i proper object of \V()r>hip in the 
 Clni^tian Clinrcli. Our desiifii is not to eiuniire 
 wliat nere the sentiments of these greut men ; but 
 to state, th;it there is a great want of discriininatiou 
 in the selection of tiie above passases, if intended to 
 prove that they were not Trinitarians, because they 
 contain no definite opinion on the subject. If men, 
 who spent tiie greater part of their lives in the study 
 of natural and moral j)hilosophy, diifer in opinion on 
 this mysterious subject from others who were possessed 
 of equal penetration, and who made theological pur- 
 suits the main business of their lives, it is noiiiing as- 
 toni^hing. We trust our Author does not lay any 
 stress on these great men as examples ; for if num- 
 bers and respectability of talents are allowed to decide 
 the controversy, Trinitarians may rejoice in past and 
 present, and confidently anticipate future success. 
 
 It were easy to enlarge, but the above observations, 
 we trust, will be sufficient to shew the inacciu'acy of 
 statement, and general want of discrimination, that are 
 so prevalent in the Appeals. 
 
 D d 
 
ESSAY VI. 
 
 Exajnination of the Compilers Biblical Criti- 
 cisms. 
 
 JL HE criticisms made by our Author are contained 
 chiefly in his Appendix to the Second Appeal, which 
 consists of two numbers — First, On the quotations of the 
 Old Testament contained in the New ; and Secondly, On 
 the references made to the Old Testament in support of 
 the Deity of Jesus. 
 
 We are not able to ascertain with certainty for 
 what express purpose the first of these two num- 
 bers is introduced ; but as far as the passages re- 
 late to Christy they seem designed to show, that the pro- 
 phecies of the Old Testament have not a double ful- 
 filment, or in other words, that the second application 
 of them is to be reganled only as an accommodation. On 
 this point we differ from him very widely, as we believe 
 in many instances the secondary application, which he 
 considers the accommodated one, is the chief event which 
 the divine Spirit had in view; atid that so far from being 
 the accommodated, it is the principal sense of the pro- 
 phecy. This is very evident in the prophecies which 
 relate to the restoration of the Jews : many of these 
 were fulfilled in their deliverance from the land of Ba- 
 bylon, but the chief of them remain yet to be fulfilled, 
 
EXAMINATION OP BTRMCAL CRITICISMS, 199 
 
 as Jeremiah xxxii. 36. to 1 1 *. The ineanhij^of the Sj)int 
 is best made known by himself: siiiee therefore he lias 
 taught tlie Apostles to make this secondary ajjplieation 
 of |)assaa:es contained in the Old Testament, then- eaa 
 he no (it)Mbt, that this use was desiarned by him to he 
 made of them at the first ; and sinci" the secondary 
 is often much more important than the primary 
 one, we luust conclude, that it was in reference 
 to this in particular, that the passage was first inspired 
 and recorded. This will account for the use made by 
 the Evangelist of Hosea xi. 1. " Out of Egypt liave 
 I called my Sou." It is not necessary iu such in- 
 stances that the primary and secondary fulfilment 
 should agree iu ev^ry [)articular ; it is quite sufficient 
 that they should he parallel in that which they are 
 brought to exemplify. The Compiler concludes this sec- 
 tion by saying, " Now I beg the attention of my readers 
 to these quotations ascribed to Jesus himself, and aj)peal 
 to them, whether he assumed in any of these references 
 the character of the Deity, or even equality with him. 
 1 am certain that they will find nothing of the kind. 
 Jesus declared himself in these instiuices entirely sub 
 ordinate to the Almighty Got/, and subject to his autho- 
 rity, and frequently compared himself to David or some 
 of the other Prophets f ." We think there is one pas- 
 sage quoted by Christ, in which, though he dues uot 
 assume this equality, it is ascribed to him by the divine 
 Father himself, viz. Zech. xiii. 7« *' Awake, O sword, 
 against n)y Shepherd, and against tlie man that is my 
 fellow, saith the Lord of Hosts." As to the instances in 
 which Christ frequently comj>ared himself to David 
 and the other Prophets, he could Jiot suppose that we 
 could believe this through the assertion of any one, and 
 yet he has not pointed out to us one {)as-age in which 
 Christ makes such comparisons of himself. 
 
 • lor a pruof of this in reference to Christ, see Psalm Ta. 
 ■f Second Apji il, p. l^T. 
 
200 
 
 EXAMINATION OK 
 
 In the second number of the Appendix, he takes 
 lip tliose passages which are urged by Trinitarians 
 against iiis scheme. Though we think that these are suf- 
 ficient to prove, that his ideas are unscriptural, yet we 
 hope he does not suppose that they are all that the scrip- 
 tures Contain against such sentiments as he holds, re- 
 specting the character of our Lord Jesus Christ and the 
 Holy Spirit. Tliere are many others, to avoid the force of 
 which would require more ingenuity than we shoul(^thinlv 
 it advisable for any one to use, in matters that so deeply 
 concern his eternal interests : we shall enumerate only 
 a few, which an attem[)t to explain consistently with 
 his ideas of the person of Christ and the Holy Spirit 
 will, we conceive, lead every im!)artial reader to con- 
 clude, thai there is much in the scriptures either very 
 dark or very superfluous, 
 
 1st. Passages which relate to the Divinity of Christ. 
 1st, " Thou, even thuu only knoiuest the hearts of the 
 children of men," (1 Kings, viii. 39.) compared with 
 Rev. ii. 23. " All the churches shall know that I am 
 he who searrheth the reins and hearts." — 2nd, " I, even 
 I am the Lord, and besides me there is no Saviour," 
 (Isai. xliii. 11.) compared with 2 Peter, iii. 18. " Our 
 Lord and Saviour Jesas Christ." — 3rd, •' Of %vhoni, as 
 concerning the tiej-h, Christ came, who is over all, 
 God hlessea for ever, Amen," (Rom. ix. 5.) — 4th, " For 
 in him dwelleth all the fulness of the Godhead bodily," 
 (Col. ii. 9.) — 5th, " That ye may be sincere and without 
 offence till the day of Christ," (Phil. i. 10.) compared 
 with 2 Peter, iii. 12, '• Looking for and hasting to 
 the coming of the day of God." — 6tli, " Looking fur that 
 blessed hope and the glorious appearing of the great 
 God, eveji * our Saviour Jesus Christ." — 7^h, '• Through 
 
 • It may be proper here to state the rale by which we render H(H. eien ; it is 
 this: V litn the aiticlt is usffl before (be former nonn and is omitted before the 
 latter, we must iindei^iaiid that they both refer to the same person. Two examples 
 will be sufficient to explain this, as KUrix TO -JcXTJ/xa "5 6e5 Kal varpOQ 
 r]ix(bv, " according to the will of God even oor Father.*' (Gal. i. 4.) ilTKpaPeiay 
 rJ/c co^ryc t5 fxeyaXti fleS cai (Tiorijoog rifiooy 'IrjffS Xpiffrbi, " The appear- 
 ance of the glory of the great God, even oiir Saviour Jesus Ch.ist."' TTit. ii. 13j 
 
B BLICAL CRlrlCISMS. 2U I 
 
 tlic rii;i:htcoii«5iie*s of our God, even (our) Saviour Jesus 
 C/iriit." — 8tl), " We are in liiiii tliiit is true, even in Ills 
 Son Jesus Christ. This is the True God aiui eternal life. 
 Little cliiUlren, keep yuur«;elves from idols. AincM." 
 (1 John, V. 20.) — 9th, " Denyinir the oji/t/ Lord GhI, 
 even our Lord Jesus Christ." (Jiide, i. 4.) — lOih, " Unto 
 him that is ahle to keep you from faliinir, and to pre- 
 sent you faultless hetore t/ie presence of his glori/ with 
 exceedinij^ joy ; to the only tvise God our Saviour, he 
 g:lory and majesty, dominion and power, both now and 
 tor ever. Amen." (Jude 2-1, 25.) 
 
 2nd. Passages which refdfe to the Divinifif of tin- Uoli/ 
 Ghost. 1st, '• Thou shalt not tempt the Lm-d thi/ 
 God," (Dent. vi. 1(5.) eom|)ared with Acts, v. 9. " How is 
 it tliat ye have rii^reed to tempt the Spirit of the Lord ?" 
 — 2nd, " Pray ye therefore the Lord of the harvest, (hat 
 he will send forth labourers into his harvest,' (Matt. 
 ix, 38.) eoinpaivd with Acts, xiii. 4. " So they beinq^ 
 sent forth by the Holt/ Gho-it," &e. — 3rd, " And it was 
 revealed unto him (i/7ry) f hi/ the Llobj Ghost, that lie 
 should not see death before he had seen the Lord's 
 Christ," (Luke, ii. 16.) compared with Luke v. 28. "And 
 he blessed God, and said, Lord, now lettest thou thy 
 servant depart in peace, accord! ng to tliy ivord'^ — 4th, 
 " It is written in tlie Pro[)hets,And they shall all he. taught 
 of God," (John, vi. 25.) compared with 1 Cor. ii. 13. 
 " Not in the words which man's wisdom teachoth, but 
 which the Ho/i/ Ghost teacheth." — 5th, " They lift up 
 their voice to God with one accord, and said. Lord, 
 thou art God, which hast made hcaveii, and earth, and 
 the sea, and ail that therein is. Who bv fhe mourh 
 
 < " I set down the proposition, because it slays the Ari.in with his own weapon. Il 
 ihows Ihe prime agency ami aulhori'y in this aff.iir (o liave been Ihat of the noly 
 Ghost aclin; in his own ri^ht, and not as the minisle' or instrnment of a liighor pow- 
 er ; for then, according to him, it should have been ha. Tor my own part I liy "o 
 stress upon it, because I pVtccivo upon a review of the scriptures that tlic?c prepo- 
 sition* are urfd indiscriminately.'' This remark is made on the above passage in a 
 woik entitled the " Scholar Armed," and we believe it to be a very correct one. 
 
202 EXAMINATION OF 
 
 of thy servant David hast said," &c. (Acts iv. 24, 25.) 
 Compare tbis with Acts, i, 16. x.Kviii. 25. and Heb. iii. 7- 
 ffih, " The temple of God is holy, which temple are ye," 
 (] Cor. iii. 16.) compared with 1 Cor. vi. 19. " Know 
 ye not, that your body is the temple of the Holy 
 Ghost f" — 7tl'j " Now there are diversities of gifts, but 
 the same Spirit. And tiiere are differences of administra- 
 tions, but tlie same Lord; and there are diversities of 
 operations, but it is the same God, which worketh all in 
 all. But the manifestation of the Spirit is given to 
 every man to profit withal. For to one is given by the 
 Spirit the word of wisdom, to another the word of 
 knowledge by the same Spirit, to another faitli by 
 the same Spirit, to another the gifts of healing by 
 the same Spirit, to another the working of miracles, 
 to another prophecy, to another discerning of spirits, 
 to another divers kinds of tongues, to another the in- 
 terpretation of tongues. But all these' worketh that 
 one and the self-san^e Spirit, dividing to every 
 man severally as he tvill." (1 Cor. xii. 4 — iJ.) — 
 8th, " God is in xjou of a truLh," (1 Cor. xiv. 25.) 
 compared with John xiv. 17- " He (the Spirit of 
 Truth) divelleth with yon, and shall bo ?'// you." — 9th, 
 "The grace of the Lord Jesus Chrisr, and tr.elove of God, 
 and the communioji of the Holy Ghost, be with you all. 
 Amen." (2 Cor. xvii. 16.) — 10;;h, '' AUscriptare is given 
 by inspiration of God," (2 Tim. iii. 19.) compared with 
 2 Pet. i. 21. " Holy men of God s^pake as rhey were mov- 
 ed by the Holy Ghost.'"' These passages, with many 
 others that might be given, ought to be satisfactorily ex- 
 plained and reconciled wiih each other, before any one 
 denies the doctrine of the Trinity. As these have not 
 yet come under the consideration of onr Author, we 
 are necessarily ignorant of the manner in which he 
 will interpret them. Should they not convince him of 
 the truth of our sentiments, we hope at least they will 
 show him, that the scriptures fiu-nish some ground of 
 
BIBLICAL CRITICISMS. 203 
 
 reason (or iliom, and that tliey :vre not to 1)0 ascribed 
 entirely to |)rejii(Uce or «.'arly relii^ions impressions. 
 
 Before enteiing on the examination of the remarks 
 made by onr opponent respectinij those passages which 
 are (pioted in t'avonr of tiie Divinity of Christ, it will 
 he necessary to en()uire \\ hat is meant hy the term God, 
 when a|)plie(l to Jesus Christ ; which he maintains in 
 several [)arts of his work, to he used always in an infe- 
 rior and accommodateil sense. That the term is some- 
 times used in an accommodated manner, no one can for 
 a moment <loubt; as Psalm Ixxxii. 6. " I have said, Ye 
 are Gods." VVe readily adndt, that *' it is not in any de- 
 gree admissahle, that by the epithet " God" it is implied, 
 that the hmnan beings to whom it was attached were 
 thereby declared to be a j)ortion of the Godhead*." 
 The word a'n'?^, or its correspondent w'ord in Greek 
 0eoc, is used in different acceptations. It is applied 
 to the true God, to false gods, and to human agents 
 of an exalted order; it must be by the context there- 
 fore, or by some other approved meth jd of interpreta- 
 tion, that we must ascertain what idea is designed 
 lo be conveyed by it. The context and' the epithets 
 connected with it, when applied to heathen deities and 
 human agents, are such as to afford the fullest con- 
 viction to the mind respecting the inferior sense in 
 which it is used. This, however, is by no means the case, 
 when it is applied to Jesus Christ. Both the context and 
 the epithets connected with it, lead us to suppose, that 
 it is used according to its primary and |)roper significa- 
 tion. " In the beginning was the Word, and the Word 
 was with God, and the Word was God." (John, i. 
 1. &c.) From this we are led to conclude, that he 
 was with God as to his person, but that as to his na- 
 ture he was God : and if this is not the meaning of the 
 passage, we are totally at a loss to ascertain what the 
 words can mean. The context evidently bears us out in 
 
 * Second Appeal, p. 38. 
 
204 EXAMINATION OF 
 
 supposing- this to be the sense ; for it is said, " All things 
 were made by him." Besides this, there are many epithets 
 connected with this word, when applied to Jesus Christ, 
 M-hich evidently express the divinity of his nature, and 
 which cannot be applied to inferior beings ; as " God 
 over all blessed for ever," (Ronums ix. 5.) "The great 
 God," (Titus, ii. 13.) "The true God," (J John, v." 20.) 
 " The only Lord God," (Jude, i. 4.) In these passages 
 the epithets great, true, only, and over all blessed for 
 ever, are applied to the term God; which we conceive 
 could not be done, unless the word was used in its pro- 
 per acceptation : and we are justified in believing so, 
 unless other passages can be produced, in which these 
 or similar epithets are connected with the term when 
 applied to inferior beings. While there are so many 
 epithets, which, being applied to the word God, force us 
 to conclude that it is to be taken in its proper sense 
 when used in reference to Jesus Cln'ist, there are none 
 attached to it, when applied to him, that lead us in the 
 least degree to suppose any thing to the contrary ; which 
 is gene;rally the case when the word is applied to in- 
 ferior beings, as in the Psalm above quoted; "I have said, 
 Ye are Gods, and all of you children of the most High : 
 hut ye shall die like men, and fall like one of the prin- 
 ces." 
 
 In addition to this, there is another argument which 
 in our o{)inion sets the matter quite at rest, and 
 demonstrates in what sense we are to understand the 
 word God when applied to Jesus Christ. The term 
 mn% which in Greek is rendered KvpioQ, has only one 
 meaning, and is a word so highly revered by the 
 Jews as expressive of the only self-existent Being, 
 that they dare not pronounce it in common conver- 
 sation, much less apply it to any inferior being. We 
 have therefore only to inquire, whether the divine 
 Spirit, who inspired the Prophets, taught them to apply 
 this term to Jesus Christ. The passage in Jeremiah, 
 
BIBL CAL CRITICISMS. 205 
 
 xxiil. 5, G. i> quire exprc::> to the point : " Behold the 
 (i.iys come, ih:it J will r;ii»e unto David a rigiitcoiis 
 Branch ; and a Ku\u; shall reia^n and j)n)spor, and shall 
 execute judi,Mnent and justice in tlie earth. In his days 
 Judah shall be saved, and Israel shall dwell safely ; and 
 this is the name wherehy lie shall be called, The Lord* 
 our rlirhteousnes*." The Branch here spoken of is the 
 Lord Jesus Christ, and he is eiuphatically called Jeho- 
 vah our righteousness. There are many other passages 
 in which the same term is a|)plie(l to him, but this at 
 present is quite sufficient for our purpose, as we believe 
 that the word Jehovah can be applietl to no other per- 
 son besides the living and true God. From the follow- 
 ing passage ibund in the Appendix, page 140, the rea- 
 der, should he take assertion for proof, would certainly 
 conclude, that we were mistaken as to the application 
 of the term Jehovah ; for it is there stated, that " we 
 find in the sacred writings the name of God, and evea 
 the term of Jehovah the peculiar name of God, a[)plied 
 as an appellation to others, without establishing any ar- 
 gument for asserting the deity of those to whom such 
 names are given." Here however no proof is furnish- 
 ed that the term Jehovah is applied to other persons ; 
 but we are informed that it is applied to the city of 
 Jerusalem in Jeremiah, xxxiii. 16. Now this, so far from 
 militating against our ideas, serves only to confirm 
 them; as every one must know, that it is not applic<l to 
 Jerusalem on accoiuit of its inherent properties, which 
 Duist have been the ca>e had it designated a per- 
 son ; but is ascribed to it after the name of him who is 
 its founder and supporter. Nothing is more common 
 than to call a place or thing after the name of a person, 
 or by a name expressive of some peciUiar circumstance 
 connected ^vith it; thus Alexandria is denominated from 
 its founder Alexander: and the altar which Moses built is 
 called Jehovah-nissi, fi'om the circumstance that Jeho- 
 
 * III the En^ti>li translaiiun, wli.n ihc word L>rd is priatcil \\ilb imall capitals, ia 
 tbt uii^iual It 19 Jctiovali. 
 
 E e 
 
206 EXAMINATION OP 
 
 vah was his " banner" against the Amalekite?;. But we 
 are not on this account to suppose, tiiat they are pos- 
 sessed of tlie same qualities as the persons wliuse 
 names they hear, since they stand simply as memorials 
 or tributes to tlieir praise : hence Jerusalem's being- 
 denominated " the Lord our rigiiteousness," after the 
 name of him Avho constitutes its chief excellence, 
 must stand as a lasting momuuent of the glory of his 
 character. It ought therefore to be remembered, 
 that these epithets, when ap|)lied to things, are not 
 desigtied to express any quality in them, but to 
 record some fact in as concise a manner as possi- 
 ble, and to serve as lasting memorials of it ; but when 
 applied to persons, unless some circucnstance is stated 
 as the cause, or they have been given by the caprice of 
 men, we must understand them as appellatives, desigfued 
 to convey to our nunds some idea of the nature of 
 the character to whom they are applied, as, "Jehovah 
 our righteousness," &c. It is therefore to be ascribed 
 rather to the exercise of common sense, than to any 
 g(jod " fortvme, that fome sect has not hitherto arisen, 
 maintaining the deity of Jerusalen* or of the altar of 
 Moses, from the authority ot" the passages just mention- 
 ed*." 
 
 We shall now consider those passages which the 
 Compiler has taken considerable pains to pervert from 
 what we consider to be the original meaning; and instead 
 of exclaiming, as he has done, " How far can prejudice 
 lead astray men of sense !" shall leave it to the judg- 
 ment of our readers to determine, wliich interpretation 
 indicates most prejudice against the true sense of the 
 sacred oi'acles. 
 
 1st, The first passage we notice is Isaiah, vii. 14. 
 " Therefore the Lord himself shall give you a sign : 
 Behold a virgin shall conceive and bear a son, and 
 shall call his name Emmanuel." On which he remarks, 
 
 • Second Appeal, p. 140. 
 
BIBLICAL CniTICISMS. 
 
 20; 
 
 " To sliow that the i)a5«iii,^es in question, as well as 
 Jill that is t'oretohl in this an<l the succeeding ciiap- 
 ters, refer to the reii,Mi of Hczeklali, nothing more 
 tlian a comparison of them \\iih the records of that 
 reign is requisite*." Either this account is incor- 
 rect, or Bishop Lowth, a celebrated translator of these 
 prophecies, is entirely mistaken ; for he has stated 
 that Hezekiah was certainly born nine or ten years 
 before this prophecy was delivered. The admission of 
 this statement, which we believe to be true, and justifi- 
 ed by sacred history, entirely overthrows our opponent's 
 declaration ; for how could it be said that the virgin 
 should conceive and bring forth a son, when that son 
 had been born nine or ten years before? We shall give 
 the Bishop's valuable exj)osilion of this passage, which 
 we think nuist prove satisfactory to every impartial mind: 
 " Agreeably to the observations communicated by the 
 learned person above mentioned, which perfectly well ex- 
 plain the historical sense of this much disputed j)assage, 
 not excluding a higher secondary sense, the obvious and 
 literal meaning of the prophecy is this: ' That within the 
 time that a yoiuig woman, now a virgin, shoidd conceive 
 and bring forth a child, and that child should arrive at 
 such an age as to distinguish between good and evil, that 
 is, within a t'vw years, (compare ch. viii. 4.) the ene- 
 mies of Judah should be destroyed.' But the j)rophe- 
 cy is introduced in so solemn a manner; the sigtj is 
 so marked as a i?ign selected and given by God himself, 
 after Ahi'.z had rejected the otFer of any sign of his own 
 clu)osing out of the whole compass of nature; the terms 
 of the prophecy are so pectdiar; and the name of the 
 child so expressive, containing in them much more 
 than the circumstances of the birth of a conuiion child 
 required or even admitted, that we may easily suppose, 
 that in minds prej)ared by the general expectation of a 
 great deliverer to spring from the house of David, they 
 
 • Second Appeal, p. 130. 
 
208, EXAMINATION OF 
 
 raised lio[)es far beyond what the present occasion sug- 
 gested, especially when it was found that in tiie subse- 
 quent pro[)hecy,. delivered immediately afterward, this 
 child, called Emmanuel, is treated as the Lord and the 
 Prince of the hind of Jiulah. Wlio could this be other 
 than the Heir of the throne of David, under which 
 character a great and even a Divine Person had been 
 promised ? No one of that age answered to this cha- 
 racter except HezeUiah, but he was certainly born nine 
 or ten years before the delivery of this [jrojihecy. That 
 this was so understood at that time, is collected, I think, 
 with great probability, from a passage of Micah, a 
 Prophet conteini)orary with Isaiah, but who began to 
 prophesy after him ; and who, as 1 have already ob- 
 served, imitated him, and sometimes used liis expres- 
 sions. Micah, having delivered that renuirkable prophecy, 
 which deterujines the place of the birth of Messiah 
 ' the ruler of God's people, whose goings forth have 
 been of old, from everlasting,' that it shouiti be Beth- 
 lehem Ephrata ; adds immediately, that nevertheless, 
 in the mean time, God would deliver his people into 
 the hands of their enemies ; he will give them up, till 
 she, who is to bear a child, shall bring forth. (Mic. v. 
 3.) This obviously and plainly refers to some known pro- 
 phecy concerning a woman to bring forth a child ; and 
 seems more properly applicable to this passage of Isaiah, 
 than to any others of tiie same Pro[)het, to which some 
 interpreters have applied it. St- Matthew therefore, 
 in applying this prophecy to the birth of Christ, does 
 it not merely in the way of accommodating the words of 
 the Prophet to a suitable case not in the Prophet's view ; 
 but takes it in its strictest, clearest, and most important 
 sense, and applies it according to the original design 
 and principal intention of the Prophet*." 
 
 2nd. A second passage, closely connected in sense 
 W'ith the above, may be found in the 9th chapter of 
 
 • Lowth on Isaiah, vol. ii. p. S5, 8G. 
 
BIBLICAL CRincrsMS. 209 
 
 Isaiah and the 6:h verse. " F«»r unto us a child is born, 
 unto us a son is i^lven ; and the governtnent shall be 
 upon his shoulder : and his name shall be called 
 Wondorfid, Counsellor, The Miii;lity G(ui, The Ever- 
 lasting Father, The Prince of Peace." Upon this i)as- 
 sage we have the following remark : " This illustrious 
 son of Ahaz was not the only Uing among the select 
 nation of God, that was honoured with such names as 
 Hezekiah, or ' God njy strength ;' and * EmmanncI,' 
 or * God with us ;' and also with such epithets as 
 ' Wonderful,' ' Counsellor,' ' The Mighty God,' ' The 
 Everlasting Father,' and the ' Prince of Peace.' We 
 find several otlier chiefs of that tribe, that used to 
 walk in the way of God, digiiified in scri[)ture with 
 epithets of a similar import *." The proofs given for 
 this singular assertion are, that Jacob is called Israel, 
 (Gen. x\-xii. 28.) and that David is called " thy Holy 
 one, Mightv, Anuinted, and First-born," (Psalm, Ixxxix. 
 18, 27.) 
 
 1st. These quotations are entirely deficient iTi prov- 
 ing that such epithets as Wonderful, Counsellor, 
 Mighty God, &c. are applied to more than one among 
 the select nation of God. 2ndly, Reasons are either 
 expressed or understood w^hy such epithets as Israel, 
 thy Holy One, &c. are applied to men, which are suf- 
 ficient to guard us against all mistakes. Jacob was 
 called Israel from the circumstance of his having 
 wrestled with God and prevailed ; and David is called 
 thy Holy One *, and not the Holy One; Mighty, but not 
 Almighty; anointed, but not the anointed; first-born, but 
 not the only-begotten. These terms are used in refer- 
 ence to him, because he was chosen by God to be a 
 king ; but more particularly because he was a type of 
 Christ, to whom all these epithets more properly belong. 
 
 * Second Appeal, page 138. 
 
 t The word ia tUe ori);inal is not '>y pj but TDn, \TbicIi is freijueDtly applied 
 to the saints. 
 
210 EXAM (NATION OF 
 
 Our Author, as tbong-li dissatisfied with his own inter- 
 pretation, lias taken np this passa^^c as^ain in a postcript 
 at the end of the Aj)pen(!ix. Dr. Pridcanx had remark- 
 ed : " Christians all liold tluit this is spoken of tl)e Mes- 
 siah; and Jonatluin in the Targnni which is trtdy ins doth 
 on that j)lace say the same." To nullify this assertion, 
 our opponent has broui-ifht forward the passage from 
 Jonathan, with his owti translation of it in English ; af- 
 ter which he thus concludes : " Here Jonathan, in direct 
 opposition to Christians, denies to the son so born the 
 epithets ' Wonderful, Counsellor, Mighty God, and 
 Everlasting Father,' and applies to him only the title of 
 ' The Prince of Peace,' (nearly synonymous with Mes- 
 siah *,)on account of his j)reserving peace during his reign, 
 as was promised of the Messiah." It would have been 
 strange indeed, if so [)rofound a Scholar and Biblical 
 Critic as Dr. Prideaux had made such a mistake as 
 this. Feeling quite confident that the learned prelate 
 is correct in his statement, we shall first give his words 
 on the passage, and then point out how strangely the 
 words of Jonathan have been misconstrued. He ob- 
 serves, " This whole chapter (Isaiah ix.) we Christians 
 understand to be of the Messiah, and the peaceableness 
 and happiness of his kingdoui. Jonathan does the same 
 in his Targum thereon ; and in it does twice make 
 expression hereof, that is, on the first verse and on the 
 sixth f." The words of Jonathan on tbe hitter part of 
 the verse under discussion ai'e so literal, that they 
 ought to be regarded as a faithful paraphrase, and not as 
 conveyinganoi)posite meaning. Tbat the reader may have 
 a full view of the maruieriu which they have been turn- 
 ed from their original design by the translator, we sub- 
 join the passage as it stands in the prophecies of Isaiah, 
 and in the Targum of Jonathan. 
 
 * Second Appoiil, paee 170. It is temailcahle that even in the above passage there i» 
 a mistake ; for ao-.urdiriE; to his ovn lianslaiion it should have been, " appliei to him 
 thetitli' of Messiali rnedily sy nonyiiions wUh the t-iiiice uf X eacCyl/' &c. 
 
 t I'lidcaux's Connection, vol. iv. p. 681. 
 
BIBLllAI. CRiriClsJMS. 211 
 
 1st, Isaiuh. Hcl)icMv. 
 
 a^h^i} 1*^ T« o« nuj h-w yvv w'ra iD-i» «npM 
 '2nd, .Io!i:illi;iii. C^lialiloc. 
 
 The ll;.'brc\\' i^ ri'inki'i'd by tlie Lxcclleiit Uiuislaturs 
 of oiir Bible tlms; " And \\U name shall be called 
 U^jiulerfiil, C iiinsellor, The Mighty God, The Everlast- 
 iiii^ Father, The Prince of Peace :" and the Chaldee, 
 which very nearly corresjionds with it, is rendered by 
 the Co!n[)iler ihn? ; " Froni the presence of the causer of 
 woniicriul covinseis, the i^vcin God endurini;' for ever, 
 his name wil! [)e called the anointed ;ia Hebrew Mes- 
 !i;;ii)." In s^o shoi't a pasSui,'e wo should scarcelv liave 
 thouij^ht it possible, that so many critical blunders 
 could ha\e oeeiiried, as in this one line we cnunjcrate 
 not less than four: 1st, The words n>oty npn«, which are 
 at the bei;inninjj;- of the verse, lie lias transposed to the 
 latter end, contrary of the idiom of ilie language, which 
 requires that when a verb of calling is used, the word 
 name should immediately follow it, and then the epithe;.>3 
 attached to such a name; of which, in the 143rd pace 
 of the Appendix, he has furnished us with several ap- 
 propriate examples, as ipr* intr «"ip'i, " and his iKune shall 
 be called Jacob," &c. Let him point out to us a 
 single passage in which, between the verb of calling and 
 the appellative, nearly a whole line intervenes, whicli is 
 llie case according to his rendering : — till then we must 
 believe, that such translation is a sad contortion of the 
 passage. 2d, The word tznp is rendered j^resence, which 
 is a mistranslation; being preceded by a preposition, 
 un«l followed by an adjective', it must be a noun *, 
 and as a noun signifies antiquity, eternity, the east ; 
 nor have we been able to find a single instance in 
 which, as a noun, it has the meaning he has attached to 
 it, either in Hebrew or in any of its cognate langua""es. 
 3rd, The word ta /we;- is inserted by him to make out the 
 sense he \vislietl to afiix to the jiassage, and is not to be 
 
 • It is only as a preposition that it »i^iiiiics before in time or place. 
 
212 EXA.VINATION OF 
 
 found ill the text from which lie professed to trans- 
 lute. 4th, Tlie u'ords nv:? «''?3d are rendered tvonder- 
 ful counsels, makiiii^ j^'Saa aii adjective before the 
 substantive nyy> which is contrary to the idiom of the 
 hinguage. Having' pointed ont tiiese great inaccura- 
 cies in the prececHng translation of tlie Chaldee, it may 
 be proper for us to attempt a true version. We think it 
 is literally rendered thns : " And his name shall be 
 called, From eternity the Wonderful (in) counsel, The 
 Mighty God, The Endurer for ever. The Messiah." In 
 defence of this rendering we have only one remark to 
 offer, and that is for the insertion of the word in. When 
 a substantive is governed by an adjective, the preposi- 
 tion is frequently omitted in languages derived from 
 the Hebrew, as may be seen from the following ex- 
 amples; 
 
 ij J A-s^Jl .^h.£. JU»] " A lion noble (in) stature." 
 
 «• 
 
 L-^ ^Aj I " White (in his) teeth." 
 The same rnle applies in some of the Western lan- 
 guages, as anarra (Tofog, " wise (in) all things;" vultum 
 demissus, " cast down (in iiis) countenance." Let then 
 any one judge, according to the above translation, 
 Avhether Dr. Prideaux is not right in asserting, that 
 Jonathan had the same views on this subject as the 
 generality of Christians. If he did not mean by these 
 words to assert the divinity of Christ, then we know of 
 none by M'hich he could have conveyed such an idea, 
 had he so intended. 
 
 We cannot dismiss this sulyect without submitting, 
 whether our Author has not manifested a strange degree 
 of inconsistency in his comments on this passage. The 
 terms " Wonderful, Counsellor, Mighty God, Everlast- 
 ing Father, and Prince of Peace," are not too high when 
 applied to " the illustrious Son of Ahaz *," &c. but are 
 
 • Compare page 138 of the Seconfl Appeal with pp. ICB, 170. 
 
BIBLICAL CBITICISMS. 213 
 
 much too lofty, nay, totally ii)adniissablc when applied 
 to him " in whom dwclU all the fulness of the GodlKNul 
 l»odily ;" and who, lonir helore IlezcUiah was born, and 
 long after he w;;s laid in the grave, was expected 
 by the Jews, as " the desire of all nations." Is it; 
 not a niclanchoiy thiui,', to see that j)raise denied to the 
 Creator of all lhin^s which is willingly granted to ma- 
 ny of his creatures ; atid oui;:ht not our o[)ponent seriously 
 to en(iuire, whether in this instance at least his opposi- 
 tion to the divinity of the Saviour has not led him into 
 sad contradiction ? 
 
 3. Considerable pains have been taken to explain 
 away the true meaning of Zuchariah xii. 10. That part 
 of tlie verse against which the whole force of the argu- 
 ment is directed is this, " They sliall look upon me whoju 
 they have |)ierced." This is the language of Jehovah, 
 which in the New Testament is applied by the Apostle 
 John to Jesus Christ. (John, xix. 37) Froui which 
 circumstance we conclude with Mr. Jones, " that unless 
 the man Christ who hung u|)ou the cross was also the 
 Lord Jehovah, the Evangelist is found to be a false wit- 
 nc'is, in applying to him a prophecy that could not pos- 
 sibly be fidtilled in hiuv'^." This being the case, it was 
 necessary for the Compiler to find out some method of 
 removing the difficulty; since it will follow, as an un- 
 avoidable consequence, that if Jesus is called Jehovah, 
 lie must be God in the i)roper sense of that word. We 
 maintain, that the tratislation of this ])a?sage as given 
 in our English Bible is correct; and that the criticism, 
 which he lias made on the original, and attemjited to 
 confirm by the Arabic and Sepiuagint versions, is spu- 
 rious. The Hebrew reads thus, np- "ir« n« '"?» vj»2ni 
 lie has given us no translation of this, but has imme- 
 diately subjoined the Arabic with an English transla- 
 tion, leaving lis to conclude that the translation he has 
 given is equally applicable to either of them. Bv this, 
 
 • Second /Appeal, p. 1S4. 
 F f 
 
2J4 EXAMINATION OF 
 
 we might be led to infer, that he considers the Arabic 
 a faithful version ; and though a minute comjidrison of 
 it with the original, might in many cases convince 
 any one to tlie contrary, yet for the sake of argument, 
 we shall allow whi:t seems here to be assume<l ; and 
 shall endeavour to show, that the translation which he 
 has given both of the Arabic and Septuagint is incor- 
 rect, and that they both in the present instance, h;ive 
 a greater affinity to the Hebrew than he seems willing 
 to allow. The Arabic runs thus: 
 
 which he translates, '•' And they shall look toward 
 me on account of him whom they have pierced." 
 The Words " of him ivhom" are inserted to suit his 
 own purpose, and are not found in the Arabic, which, 
 being rendered as literal as possible, reads thus : 
 " They shall look to me on account of their having 
 pierced," or " because they have pierced." In the latter 
 clause of the sentence no object is stated, either me, or 
 him; but we ask, which the construction leads us most 
 naturally to supply. Is it not common in such instances, 
 when the objective case is not repeated, to supply the one 
 that has preceded ? Let us proceed according to this esta- 
 blished rule, and we shall find that the Arabic is quite 
 as much against his translation as the original Hebrew, 
 for it will read : " They shall look to nie on ac- 
 count of their having pierced me." Is it possible then to 
 conceive of a more unfair method of criticising than 
 that which has been here adopted, to quote an origi- 
 nal, and then, in the translation of it, to insert a word 
 which it does not contain, and on which the main force 
 of the argument rests ? The same remarks apply to 
 the reading given in the Septuagint. Indeed it is very 
 improbable that it should be otherwise, as the Arabic 
 translation is made principally from the Septuagint, and 
 
BIBLICAL CRITIC15MS. 215 
 
 jirc?crves the i;roafe>t conformity to it. The Scptiiagint 
 
 reads thus: Kcu i7n(3\i\f/Qt'~ni irpoc fie ai'O' tot' KaTiop'^qaavTO • 
 Mliich is tianslatcil by him, " A\n\ they shall Itjolc 
 towards mo on account of those whom tlicy pierced." 
 We are at a h>ss to nmk'rstaiul what he means by thisex- 
 ])ression, '* on account of those." Tliosc what? those men ? 
 'i'fns is iinpossihk*, for it was only one man that was 
 pierced. What then can it refer to ? We believe, as it 
 now stands, that it has no meaning- ; and that such a 
 transhition of the piu'ase, a»'0' wr, must have arisen from 
 not knowing, or not considerina^, the idea comiuonlv 
 attached to these words. They are rightly rendered in 
 
 the Arabic by ^1^1 ^^^ on account of, ov because : they 
 
 simply assign a reason for the existence of any thing, or 
 the perforn)ance of any act : thus " they shall look on 
 me" — why ? " because they have pierced nie." It were 
 easy to produce abundance of proofs to show, that this is 
 the true meaning of the phrase avd' toy : — we shall give 
 only two, one from the Okf, and the other from the 
 New Testament. In Deuteronomy, viii. 20. it is said, 
 
 H-wc ctTToXiiade arff wv ii: I'lK&aare ->;c (piori)Q Kypf'w r5 din vudjy. 
 
 T/iHS ye shall be destroj/ed, because ye have not 
 hearkened to the voice of the Lord your God. In 
 Luke the 1st and 20th, it is said concerning Zacharias, 
 Kat lia lirrj auoTriLv — d»'9' wv hk tTriarevaac toTc \6yoiQ uu. 
 u4nd behold thou shall be dumb — because thou hast not 
 believed my words. Thus we find that the Hebrew, 
 the Arabic, and the Septuagint, so far from supporting 
 his hypothesis, are expressly against it; and that he 
 was able to make them suit his purpose, only by insert- 
 ing words in his translation not to be found in them: 
 — and what is there, which we mav not force the 
 scriptures to speak, if we proceed according to such a 
 method of interpretation ? 
 
 4th, The other passages in the Old Testament taken 
 up by the Compiler are so strong in favour of the divi- 
 
216 EXAMINATiON OF 
 
 riity of Christ, that lie has been able to urge notbini^ of 
 consequence against them ; we shall therefore ?irnplv 
 mention them, with a remark on each. They all refer 
 either to the person or the u'orl\ of Christ. 
 
 1st. Psaini xxiii. 1. "Jehovah is my shepherd," com- 
 pared with John x. 16. " And other sheep I have, whicii 
 are not of this fold : them also I must bring, and tliey 
 shall hear my voice ; and there shall be one fold, and 
 one shei)herd." This affords a convincing proof, that 
 Christ stands in the same relation to the Church as Je- 
 hovah : others are indeed called '•' shepherds," as David 
 and Moses ; but Christ in distinction from them is call- 
 ed " the great shepherd of the sheep," (Heb. xiii. 20.) 
 and has eternal glory ascribed to him as such (ver. 21.) : 
 from wliich we learn, that he is our shepherd precisely 
 in the same sense as Jeiiovah. 
 
 2nd. Psalm, Ixviii. 18. " Thon hast ascended on 
 high, thou hast led captivity captive : thou hast received 
 gifts for men ; yea. for the rebellious also, that the Lord 
 God might dwell amongst them," compared with Ephes. 
 iv. 8. " Wherefure iie saith, Wlien he ascended upon high, 
 he led captivity captive, and gave gifts unto men." Here 
 it may be seen from the context, that he who ascends 
 and receives gifts for men as their mediator is Jehovah ; 
 and he who descends to dwell with them in consequence 
 of such mediation is styled the Lord God: from whicli we 
 may perceive the oneness of the Son with the Father, and 
 the propriety of his declaration, " that all men should 
 honour the Son, even as they honour the Father." 
 
 3. Psalm, Ixxviii, 56.) " Yet they tempted and provoked 
 the most high God," compared with 1 Cor. x. 9. " Nei- 
 ther let us tempt Christ, as some of tlicm also tempted." 
 From this we see, that Christ and the most high 
 God are identified as one. — There is also in this chap- 
 ter another proof of the divinity of Christ. In Dent. 
 xxxii. 30, 31. Moses describes Jehovah as the Rock of 
 the children of Israel ; the Apostle tells us in the 
 
BIBLICAL CRHICISMS. 21/ 
 
 fourth verse, "that rock was Christ;" fro:n which we 
 must conclude, that Christ is the rock of eternal 
 ages. 
 
 ^ 4th. Isaiah, vi. 5. " Then said I, Woe is tne I fov I 
 am undone, because I am a nuu> of nnclean lips ; and I 
 dwell in the midst of a |)eo|)le of nnclean lips; for mine 
 eyes have seen the King, the Lord of Hosts." We are here 
 to recollect, that every apj)earance that Jehovah made 
 of himself under the old dispensation, as to Moses in 
 the hnsh, &c. was in t!ie person of his Son ; for " no maii 
 has seen God at any time:" and that the Apostle John, 
 evidently in direct reference to this passage, says : 
 '•' And these things said Esaias, when he saw liis glory, 
 and spake of him," (John, xii. 41.) And if so, who 
 can doubt of his divinity ? Surely " the King, Jchovali 
 of hosts," must be a divine person. 
 
 5tli. Isaiah, viii. 13, 14. " Sanctify Jehovah 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 botli 
 the houses of Israel." The person wlio was to be 
 '• ihe stone of stumbling, and the rock of offence," i^^ 
 called *' the Lord of Host«." This was fidfdled in the 
 Lord Jesus Christ, for which we have the testimony of 
 the Aposile Paul, (1 Cor. i. 23.) and of the Apos- 
 tle Peter, (1 Pet. ii. 6. — 8.) \Vhat stronger evidence 
 can we need of the divinity of Christ, than to know 
 that he is the Lord of Hosts himself, whom we are 
 to satictify, and who is to be our fear and our 
 drea<l ? 
 
 6th, Isaiah, xi. 3. " The voice of him fluit cricth in 
 the wilderness. Prepare ye the way of the Lord, make 
 straight in the <lesert a high-way for our God." 
 In this passage the person for whom the way is to be 
 prepai'cd is styled Jehovah and God. Tiie Prophet evi- 
 dently refers to Jesus Christ ; and what removes all doubt 
 respecting it is, that the Evangelist Matthew quotes this 
 
218 EXAMINATION OF 
 
 text a« alluding to Christ, and a« being fulfilled in hin). 
 (Matt. ill. 3.) Tliis i> a convincing- proof of the Divinity 
 of Christ ; since the term Jcliovah or God in its proper 
 sense can apply to none but the Supreme Being. 
 
 7th, Isaiah, xi. 9, 10. *' Say to the cities of Judah, 
 Behold your God I Behold, tiie Lord God will come 
 with strong liand, and liis arm shall rule for liim : 
 behold, his reward is with him, and his work be- 
 fore him." The person here announced is the Lord 
 Jesus Clirist, and he is called God, Jeliovah God ; 
 and is described as exercising one of the preroga- 
 tives of the Divine Being. Tiiat no doubt may 
 remain on our minds as to the apjjiication of this to 
 Christ, we have only to attend to his own words, where 
 he declares himself to exercise such prerogatives, and 
 assigns his divinity as the reason. " And beliold, I come 
 quickly; and my reward is witli me, to give every man 
 according as his v.ork shall be. I am Alpha and Ome- 
 ga, the beginning and the end, the first and the last." 
 Rev. xxii. ]2, 13. 
 
 8th, Isaiah, xlv. 23. '•' I (Jehovah) have su-orn by 
 myself, the word is gone ont of my mouth in rigliteous- 
 iiess, and shall not return, That unio me every knee 
 sliall bow, every tongue shall swear :" compared Mith 
 Phil. ii. 10. 11. "That at the name of Jesus even- 
 knee should bow, of things in heaven, and things in 
 earth, and things under the earth ; and that ever}' tongue 
 should confess that Jesus Christ is Lord, to the glory 
 of God the Father." From this comparison can any thing 
 be more evident, than tiiat Jesus Christ is a partaker of 
 the honours peculiar to God : and unless he be one with 
 the Father, how are we to reconcile this with the 
 declaration of Jehovah, "I am the Lord; that is my 
 name: and my glory will I not give to another, neither 
 my praise to graven images ?" (Isaiah, xlii. 8.) 
 
 9th, Isai. liv. 5. " For thy Maker is thy husband j 
 The Lord of Hosts is l)is name: and thv Redeemer, the 
 
BUUICAL ClUIICl-MS. 
 
 219 
 
 Holy One oi" l-racl; The God of the whole earth shall ho 
 be called." This passai^e a|)|)Iies to tlie Cluirfh, and 
 Christ i> represented in dittereiit parts of the scriptures, 
 as staiulini:: ill this relation t«> the church ; (Eph. v. 23.) 
 "For the husband is the head of the wife, even as Christ 
 is the head of the chiuch : and he is the saviour of 
 the body." If Christ stands in the same relation to the 
 church as God, is it possible to avoid the conclusion, 
 that he is " The Lord of Hosts, The Holy One of Israel, 
 The God of tiie whole earth ?" 
 
 10th, Zech. xiii. 7- " Awake, O sword, against 
 my Shepherd, and against the man that is my fellow, 
 saith the Lord of Hosts." Christ teaches us, that this 
 prophecy was spoken in reference to himself. (Matt. 
 xxvi. 31.) The Author of the Appeals does not think 
 the word »n'Qr should be rendered " my fellow ;" but 
 according to his own interj)retation it signifies " one 
 who lives near another," or is an associate witli him : 
 and this agrees with what the Apostle John declares, 
 " In the beginning was the Word, and the Word was 
 with God, and the Word was God." (John, i. 1.) It is 
 the idea of Jehovah's having an associate, to which 
 INIohummud* in common with himself so strongly 
 objects ; but what are we to tiiink of this, when he 
 " who is not a man that he should lie" addresses Christ 
 as his associate, and says, "Thy throne, O God, is for 
 ever and ever." (Heb. i. 8.) 
 
 11 th, Mai. iii. 1. " Behold, I uill send my mes- 
 senger, and he shall prepare the way before me : 
 and the Lord, whom ye seek, shall suddenly come 
 to his temple." This, compared with Luke i. I/. 
 shews us, that the messenger sent was John the Bap- 
 list, an«l that he who came to his temple was Jehovah. 
 As far therefore as tlie term Jehovah, which we main- 
 tain caii be applied to no creature, can prove the Di- 
 
 • MohomiDDd says, " Whoever shall ?ive a companion note God, God shall exclode 
 him frum paradise, ami bishabitatiou ihall be bell tire.'' We hope our opponent will 
 not go with him to far as ibis. 
 
220 KXAAIINAriON OP 
 
 viiiit}' of Christ, it is by all these passages iibiinilantly 
 coiififtned. 
 
 5. We come now to the consideration of passuiies in 
 the New Testament. " Go ye and teach all nations, 
 baptizinj^ them in the name of the Father, and of the 
 Son, and of the Holy Ghost," (Matt. xix. 28.^ is rea^ard- 
 ed by the i^enerality of Christians, as expressive of the 
 <loctrine of the Trinity ; but onr Anthor wonld have ns 
 suppose, that it is desii^ned to teach us that we are to 
 profess onr belief" in the Father, as God ; in the Son, as 
 the founder of a new relig"ion ; and in the Holy Ghost, 
 as the prevailing influence. Having stated, that all re- 
 ligions are distinguished from one another by a j)ublic 
 profession of faith in their respective founders, he thus 
 proceeds to reason on the passage : " Tlie Jews claim 
 that they have a revelation, rendering a belief not in 
 God alone, but in Moses also, incumbent upon them." 
 (Exodus, xiv. 31.) ' The people feared the Lord, and 
 believed the Lord, and his servant Moses.' But the 
 term ' his servant Moses,' in this passage, suffices to 
 ])rove the subordination of Moses, though declared 
 equallv with God to be an object of their belief. 
 In like manner Mohnmmudans, in the first acknow- 
 ledgment of that system of religion, are directed 
 to profess faith in God, also in Mohummud his 
 messenger, in the following form : 
 
 • ** 
 
 < There is no God except the true God, and Mohum- 
 mud is his messenger." The term " his messenger," 
 removes every doubt of Mohummud's identity or equa- 
 lity with God ; so the epithet ' Son/ found in the pas- 
 sage, ' Baptizing them in the name of the Father, and 
 of the Son, &c.' ought to be understood and admitted 
 bv every one as expressing the created nature of 
 Christ, though the most highly exalted among all crea- 
 
BIBLfCAL CRITICISMS. 221 
 
 tiircs*." This is a ciiiioiis method of argnincf, to cake 
 it tor irriiiited, tliar becaine thr term " siTvaiit" is cx- 
 prcssivf of iiiftMiority, therefore " Son' is the same. 
 Cuii^iitleriiie^ that the term '' Son" has before been 
 |»ro\'(»(i to ex[»ress equality of nature, and that there is 
 nothiniif in this passaiji'e which intimates tlie least in- 
 feriority, as in the one where Moses is called a servant, 
 Mhich oni;ht to have been the case, if the same idea 
 was intended to be conveye<l, we cannot need a strong- 
 er proof of the doctrine of the Trinity than is hero 
 afforded. 
 
 It is confirmed by anothercqually strong: " Tuc grace 
 of the Lord Jesns Chi-ist, and the love ot" God, and the 
 communion of the Holy Ghost, be witfi yon all. A- 
 nuni." (2 Cor. xiii. 14) Does not the Apostle here in- 
 voke, in the most solemn manner, the blessing of God 
 the Father, Son, and Holy Si)irit upon the Church at 
 Corinth ? And is such invocation consistent with the 
 idea of Christ's being a creature, and the Holy Spirit an 
 attribute of God ? Did the Prophets, like the Apostle, in- 
 voke the grace of Mosts on the children of Israel after 
 liis death ? And what will the favour of Christ do for 
 us, unless he is omnipresent to know a!l our wants, and 
 omni|)otent to supply them? Ev'cn if Christ could do 
 more for us than any other created being ; yet under 
 the idea of his being a creature, would it not subject 
 us to the charge of idolatry, thu^ to connect his name 
 with that of the divine Father ; and in common witfi 
 " the love of God" to im[)lore " the favour of Christ," 
 as necessary to our happiness ? 
 
 Sup[)osiMg the Spirit to be the prevailing influence 
 ci power of God, how singular to wish the saints a 
 commuiiion of this ; as though an infinite perfection 
 WIS communicable, or could hold communion with 
 creatures. If the A;)05tle was invoking one of the 
 attributes of God, ii«)W remarkable that he should Ax. 
 
 * Second Appeal, p. 54. 
 
KXAMINATION OF 
 
 on infinite power. One shoiild have thought mercy 
 would have been more acceptable to those, who wer^ 
 " expecting eternal lilo, as the gift, of God, through 
 •Jesus Christ their Lord." Opposed as our Author may 
 feel his mind to the views of Trinitarians, we trust that 
 a scheme which involves in it so many improprieties, wiK 
 .^ not idtimately appear to him preferable. So decidedly 
 are these texts in favour of the Trinitarian hypothesis, 
 tlnit we do not see liow any one who denies the doctrine 
 of the Trinity can reconcile them either with reason or 
 scripture. 
 
 6. To prove that Jesus Christ is not omniscient, Mark, 
 xiii. 32. is quoted; "But of that day and hour knoweth 
 no man, no not the angels which arc in heaven, neither the 
 Son, but the Father:" uj)on which the Con)piler remarks, 
 " Here Jesus expressly declares, that he is ignorant of the 
 day appointed by the Father for the resurrection and judg- 
 ment. What words can be more expressly declaratory 
 than these of the finite nature of the knowledge granted 
 to Jesus, liowever its extent may actually surpass our 
 limited capacity * ?" We shall endeavour to show, (hat 
 he is mistaken both in the nature of the subject, and 
 also in the inference Mhicu he has drawn from it. 
 
 He appears to have mistaken the subject, in as much 
 as the passage above given, does not refer to the day of 
 judgment, except in an accommodated sense f ; biit to 
 the destruction of Jerusalem. Nothing more is neces- 
 sary to prove this, than a perusal of the context; in which 
 Christ declares, that " this generation shall not pass till 
 all these things be done." Let any one compare this 
 chapter with the xxivth of Matthew, where the same sub- 
 ject is spoken of more at large, and we conceive it will be 
 impossible to doubt as to the application of this passage 
 to the overthrow of the Jewish nation. 
 
 • Second Appeal, p. 47. 
 
 t Had the context contained some things not yet fulfilled, or had there been ano- 
 ther text in the Bible, in which these words were quoted as referring to thejudgmeiit 
 day, wc should then have considered it in the light of those prophecies which were ilc- 
 signed at the lirst to have a double application : but as it now stands, we regard wuch 
 use of it only as an accommodation. 
 
BIBLICAL CRITICISMS. 223 
 
 Wo conceive be liiis erred not less in the appli- 
 cation, than in tlie nature of tlie sulij«H-t. That J<^-us 
 Clirist was acquainted with ah the eircunistances whieii 
 rehired to tlie s^ietfc of JernsakMn, is evident from reason 
 and scripture. By his S|)lrit he tauijht his h(j|y ones 
 wiiat would taUe phice to the end of time; and rea-on 
 has tauu^ht all men to helieve, that the /e-:s is included 
 in fhe greater ; consequently, if Jesus Christ knew tlie 
 whoU of what woiihl ha|)pen to the end of the world, 
 he mu*t have been acquahited with all the parts. The 
 scriptures declare, that in him " are hid ail the treasures 
 of wisdom and knowledge." This eould never he true, 
 if there was any knowletige or any event with wliich 
 he was not fully acquainted. It is equally true that 
 the Bible, being an inspired volume, cannot contradict 
 itself. Whether known or unknown to us, there- 
 fore, there must be some sense, in which the a!)ove 
 passage is perfectly consistent with the one under 
 discussion. There are two ways of interpreting 
 this text, either of which will free it from being 
 a contradiction to many others. The first is, by un- 
 derstanding it as relating to the humanity of Clu'ist ; re- 
 specting which it is said, that he " increased in wisdom 
 and stature, and in favour with God and man."' (Luke, 
 ii. 52.) The second is, by considering it as applicable 
 to him in his mediatorial capacity ; that it formed no 
 part of his mission to declare all about that day, but 
 that it was one of the seasons which the Father had 
 put in his own jjower. The latter method of interpre- 
 tation on tlie whole approves itself most to our judgment. 
 The verb *' to know" in one of its common acce|)ta- 
 tions signifies to be connected with; as when Christ 
 ?ays, " And then 1 will profess unto then), I never kneiv 
 yoti." We are not from this to suppose., that he never 
 actually knew them, for then he cotild not have speci- 
 fied their crimes ; but that he never had any connection 
 or communion with them. Taking tiie word therefore 
 
224 EXAIMINATION OF 
 
 in tliis one of its conunon acceptations, we are not to 
 conclude, when Ciirist says, that tiie Son did not know 
 that day, that it was actually unknown to hinj ; but 
 that he Imd at that time nothing to do with it ; or, in 
 other words, that it belonged not to hini as Mediator 
 to I'eveal it. 
 
 The chief difficulty lies in the word kSiio, to knotv : if 
 we regard it however as used according to the Hebrew 
 idiom, the obscurity vanishes. That the verb to knoiv 
 in the Hebrew and its cognate languages is used in 
 the sense of to make knoicn or declare, will be evident 
 to every one from an exansination of tlie following j)as- 
 sages ; m«iy mn' yy* no unn "^ «J nun I'nan «is« c=i»« 
 onyn Vr " Where are they ? where are thy wise men ? 
 Let them tell thee now, and let them know what the Lord 
 of Hosts hath purposed upon Egypt." (Isaiah xix. 12.) 
 
 '" And he would conduct every one of them to his ha- 
 bitation, and know to him his favour and respect*." 
 
 Li both these passages the verbs i'T and s_?y^| to 
 
 know, are used in the sense of to make knoivn or declare. 
 Agreeably to this idiom the verb is used by the 
 Apostle Paul. Ow yap tKpiva rS eicipai n ev vfiiv, el fir) 'IrjcrSv 
 KpiffTou KoiriTov kG-avpiVfxivov " For I deterniiued not to 
 knoiv any thing among you, save Jesus Christ, and him 
 crucified." (1 Cor. ii. 2.) The verb eIUu), to knoiv, is 
 here equivalent to Kara'^yiXXo), to declare, in the for- 
 mer verse. The verb yivwfr/cw, to know, nearly sy- 
 nonimous with the preceding one, is constantly used 
 with an active or causal signification. With a causal 
 meaning it occurs in the following places j Romans, 
 jx. 22, 23. Ephes. vi. 19, 21. Col. i. 27. Col. iv. 29. 
 
 • History of Timoor, p. 44;i. 
 
BIBLICAL CRITICISMS. 
 
 225 
 
 Before the appearance of tlio Son of God, A newels were 
 sometimes employed in makiiit,^ known the divine will; 
 for it is said of the Jews, that " they received the Law 
 by the (Hsposition of angels." (Acts, vii. 53.) Christ in his 
 Mediatorial capacity was employed as the messenger of 
 the covenant, in makinu: known the will of God to men. 
 Yet it belonged neither to the angels nor to him to 
 make known either the exact time or every particnlar 
 circnmstance relating to the destruction of Jerusalem ; 
 it beloi'ged to the Father alone to make these things 
 known, by the events which were about to transpire. 
 Christ had fully in his ndnd the awful catastrophe: 
 hence when " he looked on the city he wept over it, 
 saying, O that thou hadst known, even thou, at least in 
 this thy day, the things which belong to thy peace ! but 
 now they are hid from thine eyes." In the context we 
 perceive, that he gave his disciples a general idea of the 
 time and circumstances of that day, as in verses 14, 18, 
 19. which he coidd not have done had he not known it. 
 Having thus apprized them in a general manner of 
 their situation, and conlirmed it by the most solemn de- 
 claration in verse 31, he concludes much in the same 
 manner as if he had said, " I have now told you all that 
 is consistent with my character as Mediator to reveal. 
 To make known more concerning that day and season, 
 belongs neither to the angels nor to the Son ; but the 
 Father, who has put the times and seasons in his own 
 power, is about to bring every thing to pass. Do you 
 therefore ' take heed, watch and pray, for ye know not 
 when the time is.' " This view of the subject is in per- 
 fect accordance with the words which the Saviour 
 spoke to the Apostles just before he ascended into hea- 
 ven. " When they therefore came together they asked 
 of him, saying, Lord, wilt thou at this time restore again 
 the kingdom to Israel ? And he said unto them. It 
 is not for you to know the times or the seasons, which 
 the Father has put in his own power." (Acts, i. 6, 7-) 
 
226 EXAMINATION OF 
 
 We tliiuk therefore that both the context and the 
 words nuideiise of, justify us in considering, that this is 
 tlie true rendering of the passage : " But (all) concern- 
 ing that day and hour declareth no one, no, not the 
 angels that are in heaven, neither the Son, but the Fa- 
 ther." And taking this to be the meaning, we find no 
 contradiction between it and the other scripture which 
 declares, that " in him are hid all the treasures of wis- 
 dom and knowledge." 
 
 7. Much criticism we conceive is employed to little 
 purpose on John, iii. 13. He states, that " the whole 
 verse in the original runs thus : Kal iMg avafiEfijjKev elg t6v 
 ipapov ei firi o Ik ra ipavS Karafiag, 6 vlog r5 avdpwwn 6 wv ev tiS 
 
 ^avu. A verbal ti'anslation of the above words run thus : 
 ' And no one hath ascended into heaven, if not the 
 out of heaven descender, — the Son of Man— the being in 
 heaven ;' which Avords, ranged according to the rules 
 of English grammar, should run thus ; ' And no one> 
 except the descender from heaven, the Son of Man, the 
 being in heaven.' In this case, the presence of the Son 
 in lieaven must be understood as referring to the time 
 of his ascent, and not to that of his adih'cssing himself 
 to Nicodemus *." This rendering ap])ears to us an ex-^ 
 ceedingly lame one. If we must understand the pre^. 
 sence of the Son in lieaven, as referring to tlie time of his 
 ascent, then Ave must take it for granted, that Jesus 
 Avas not in heaven till he ascended into it, and conse- 
 quently that was not originally his habitation. This may 
 suit very well the scheme of those Avho believe, that he 
 was taken up to heaven to receive his commission from 
 the Father, and was not tiiere before; but cannot surely 
 he believed by those who assent to his pre- existence. 
 This mistake appears to have been committed from 
 supposing, that every participle in a sentence must be 
 anterior in time to tl^e verb. ]f so, there are two errors 
 in this verse ; for tlie verb is perfect, the first participle 
 is indefinite, and the second is present. We acknow? 
 
 * Second Appeal, p. 3S. 
 
BIBLICAL CRITICISMS. 227 
 
 ledcfe the rule liiiil dowii l)v tlic Coiupiler to be gene- 
 rally correct, where the purticiple precedes the verb, 
 which is the case in the examples he has (piuted ; hut 
 could point out many instances, in which it is not 
 the case when the participle is reierred to the close 
 of the sentence. Let one snilice : 6 yap doroc ru de» 
 tariy 6 »:ara/3atVw>' ii: rw ipara, Kid i^u>)y cictit; Tijf KOfffi^, 
 " the hread ot" (iod is he who cometii down iVom heaven, 
 and iriveth life unto the world." (John, vi. 33.) Here the 
 participles, like the verb, are both in the present tense ; 
 yet if referred to the time of tlie act, the former must be 
 considered as past, the latter as future : which is suffi- 
 ,cient to >hew, that the participles do not always agree 
 with the verb in point o( time. When it is the inten- 
 tion of the writer to [)oint out the time of the act with 
 precision, the participle generally precedes the verb, and 
 the act is understood as anterior to tliat of the verb ; but 
 when the j)arliciple follows tiie verb, and is connected 
 with several other words, it is frequently to be regard- 
 ed as a descriptive phrase, to which time has no rela- 
 tion. 
 
 Tlie examples given to prove that the present tense 
 is used for the past in historical nhitioiis, and th.it the 
 future is used for the preterite in |)rophecies, are entire- 
 ly irrelevant, because the argument refers to partici[)ies 
 and not to verbs. Again, the true translation of 
 6 wv is not, as stated, tlie " ens," " the being ;" 
 but *' the exisler." Just as 6 TntrreOajp signifies " he 
 who believes," or " the believer," so owv means " he who 
 is," or '• the exister." This being the case, the phrase 
 o wv iv rw ipar^ is to hc considered as . an epithet, 
 and as .'uch has no particular relation to any 
 time, either past, present, or future. This re- 
 moves all the ditiicuUy of the p:i>sage, and csta- 
 blislies the omnipresence of Christ upon the same 
 basis, that Christ confirms the omnipresence of 
 the Father. Some of the most striking expressions 
 
228 EXAMINATION OF 
 
 used by the Saviour to assert the ubiquity of God. 
 are exactly siiuilar to the one uiuler cousideratiou; as 
 o fiXtTTtoy h T^ KpvTTTf , " He who scctli in secret," or 
 " The seer in secret ;" which is j)recisely parallel in 
 construction to 6 wy kv rw ipayf, and doe? not allude to 
 any particular time past, [)resent, or future-, but as aa 
 epithet includes all of them. 
 
 But grantini^ our opponent all he contends for, that 
 the participle must in time be anterior to the v^erb, still 
 Ave deny that it proves any thing more against the onnii- 
 j)resence of Christ than against that of Jehuvah. In 
 Exod. xix. 18. &c. it is said : " And Mount Sinai was al- 
 together on a smoke, because the Lord descended upon 
 it in fire ; and the smoke thereof ascended as the 
 smoke of a furnace, and the whole mount quaked 
 greatly : and when the voice of the trumpet soundcfl 
 long, and waxed louder and louder, Moses spake, and 
 God answered him by a voice. And the Lord canje 
 down upon Mount Sinai on the top of the mount : and the 
 Lord called Moses to the top of the mount; and Moses 
 went up." Will any one argue from this, that " the 
 presence of Jeliovah in heaven is to be understood as 
 referring to the time previous to his descent, and not 
 to that of his addressing himself to Moses on the top 
 of the moutit, and then add, " An explanation which, 
 though it does not establish the omnipresence of" Je- 
 hovah, " ought to be satisfactory to every impartial 
 mind*!" 
 
 In the same light we are to regard the expression 
 of John viii. 58. not as referring to any particular time, 
 but as an epithet peculiarly applicable to him, who 
 has declared himself to be, " I am that I am." This 
 we must say at least, that if the Apostle intended to 
 convey this idea to our minds, M^e know of no other 
 words by which he could have done so; whereas if he 
 had meant only what the Compiler states, there were 
 
 • Second Appeal, p. 35. 
 
BIBLICAL CRITICISMS. 229 
 
 otlici" words which would much hetter have conveyed 
 his idea. Altention to idioiii;: will sometimes unravel 
 groat [)er[)le\ities, and fnrnish us with proofs of the di- 
 vinity of Christ wiiere tiny were not supposed to exist. 
 8. We next notice the latter part of the 10th chapter in 
 John'sGospel;onMhich the Author of the Ap[)eals remarks, 
 " It woiUd have been strani>:e indeed, had Jesus, in repel- 
 ling the accusation of blasphemy, which had Avrought on 
 the minds of the Jews so far tliat they sought to kill him, 
 confirmed their assertion that he made himself equal 
 to God, and thus prematurely endangered his own life*." 
 To rjieet this statement we adduce an opposite one given 
 by Mr. Fuller, and leave it to the impartial judgment 
 of uur readers to determine which is correct. He re- 
 marks : " VV'itli respect to the Jews, they know very 
 well that tiio-e who believe in the Deity of Christ ^;/-o- 
 fess to believe in the unity of God ; and if they ■will not 
 admit this to be consistent, they must depart from what 
 is j)lainly implied in the language of their ancestors. 
 If the Jews in the time of Christ liad thought it impossi- 
 ble, or which is the same thing, inconsistent with the 
 unity of God, that God the Father should have a Son 
 equal to himself, how came they to attach the idea of 
 equality to that of Sonship ? Jesus asserted that God 
 was his ow)i Fatlier, which they understood as making 
 himself equal tvith God, and therefore sought to kill him 
 as a blasphen)er, (John, v. 18.) Had the Jews affixed 
 those ideas to Sonship which are entertained by our 
 opponents, viz. as implying nothing more than simple 
 humanity, why did they accuse Jesus of blasphemy for 
 assuming it ? They did not deny that to be Gocfs own 
 Son, was to be equal with the Father ; nor did they al- 
 lege that such an equality would destroy the divine 
 unity ; a thought of this kind seems never to have oc- 
 curred to their minds. The idea to which they object- 
 ed was, t/tat Jesus of Nazareth ivas the Son of God ; 
 
 • Second Appeal, p. 43. 
 
 H h 
 
230 EXAMINATION OF 
 
 and hence, it is probable, the profession of this great 
 article was considered in the Apostolic age as the cri- 
 terion of Christianity, (Acts, viii. 37-) Were this arti- 
 cle admitted by the modern Jews, they must reason 
 differently from their ancestors, if they scrupled to ad- 
 mit that Christ is equal with the Father. 
 
 " The Jews were greatly offended at our Lord's 
 words ; and his not explaining them so as to remove the 
 stumbling-block out of the way, may serve to teach 
 us how we ought to proceed, in removing stumbling- 
 blocks out of the way of their posterity. " For this 
 cause they sought to kill him; because he said, that 
 God was his Father, making himself equal with God. 
 Jesus said, I and my Father are one. They then took 
 up stones to stone him. When he told them of many 
 good works he had shown them ; and asked. For which 
 of those works do ye stone me ? They replied, For a good 
 work we stone thee not, but for blasphemy, and 
 because thou, being a man^ makest thyself God." (John, 
 V. 18. X. 30, 33.) From hence it is evident, that 
 M'hether Jesus Christ be truly God or not, they under- 
 stood him as asserting that so he ivas ; i. e. they un- 
 derstood his claiming the relation of God's own Son, 
 and declaring that He and his Father ivere one, as im- 
 plying so much. This was their stumbling-block. Nor 
 does it appear, that Jesus did any thing towards 
 removing it out of their way. It is certain he did not 
 so remove it as to afford them the least satisfaction ; 
 for they continued to think him guilty of the same 
 blasphemy to the last, and for that adjudged him wor- 
 thy of death. (Matt. xxvi. 63, 66.') If Jesus never 
 thought of being equal with God, it is a pity there 
 should have been such a mistmderstanding between 
 them; a misunderstanding that proved the occasion of 
 putting him to death*." 
 
 • Fuller's Calvinistic and Sociuiau Sj^stems compared, p. 40. 
 
BIBLICAL CRITICISMS. 231 
 
 9. From the number of times the Compiler has quoted 
 thi>i)hra<i', "TlR'tir>t-l)()rii of every creature," (Col. i, 15.) 
 we are led to coiichide, that he i)laces much stress up- 
 on it, as tendim,'- to ilUistrate the truth of his sentiments. 
 A little attention to the original, we think, mii^ht have 
 convinced liiin, that he has quite uiistaUen its meaniiis^. 
 It reads thus : TrpuroTOtcog Trao-f/c KTiaeojg. The word Trac sig'- 
 nifies all as well as even/ ; and the word tcTicnc sig-id- 
 fies creation. It is so rendered by our translators in the 
 majority of instances where it occurs, and the frequency 
 with which it is used by Greek writers determines this 
 to be its meaning- beyond the shadow of a doubt. 
 The word for creature is not ktktiq, but ktictiiu ; as may 
 be seen by consultitis: 1 Tim. iv. 4. James, i. J8. Rev. 
 V. 13. Rev. viii. 9. npw-orovoc taken in a passive sense, 
 means " first-born, heir, head, or Lord ;" and this is 
 the sense in which it is generally understood : and bv 
 those who thus interpret it, the passage is considered 
 as parallel to Revelations, iii. 14. " These things saith 
 the Amen, the faithful and true witness, the beginning 
 of the creation of God ;" and as equivalent to the phrase 
 
 ..j.jkV wl ^.^ . " Lord of the worlds." But -irpojrorui^oc, 
 taken in an active sense, means " primogenitor," or " first- 
 producer." This is the sense affixed to the word in this 
 passage by the learned Michaelis ; and we think a close 
 inspection of the context ii sufficient to convince us, 
 that this is the sense which ought to be attached to it 
 in this place : because in the next verse it is added, 
 '• for by him were all things created, that are in heaven, 
 and that are in earth, visible and invisible, &c." which 
 intimates the closest connection between the two verses, 
 and sliows that the latter is assigned as a reason for the 
 former. \Ve hundjly conceive therefore, from the 
 words made use of, and from the reason assigned by 
 the Apostle in the following verse, that the passage 
 should be read thtis : " The first-producer of all the 
 creation." We state this, not because it militates 
 
232 EXAMINATION OF 
 
 asfainst tlie inlerprctatioii commonly given of the pas- 
 sage, for thi.'^ is not the case ; but because it ai;peai's to 
 us better to suit the context. From the whole we learn 
 therefore, that the passage, taken in either of these 
 senses, shows that Christ is the great former of all things, 
 and we know that " he who built all things is God ;" 
 and that some text> of scripture, which at first sight are 
 thought unfavourable to our ideas, when fully examined 
 and I'ightly understood, establish in tiie clearest manner 
 the Divinity of the Saviour. 
 
 10. Our opponent seems to think, that he has 
 gained so favourable a position in the last chapter of 
 Revelations, that he must force his adversary to one or 
 other of these dangerous conclusions ; either that 
 Christ is the person wlio refused worship to be paid 
 him ; or that the angel is the person who calls himself, 
 " the Alpha and the Omega, the beginning and the 
 end." We think, however, that he has mistaken his 
 ground ; and that, so far from its conducing to his ad- 
 vantage, it must be relinquished as altogether inde- 
 fensible. There are two ways of explaining this 
 chapter, without involving either of the abov^e conse- 
 quences : the one is, by supposing that Christ, as well 
 as the angel, in (his and other parts of the Apocalypse, 
 converses \vith the Apostle ; and though the same dis- 
 tinction is not made between them as in historical re- 
 lations, yet this is not i"Consistent with the nature of 
 the subject considered as a vision. The other is, by 
 supposing that the angel, while conversing with John, 
 delivers the commands which he had received from 
 Christ who sent him. Should this latter explanation 
 be taken, it grants him all that he demands, viz. 
 tliat it is the same person speaking throughoiit the 
 chapter, and yet involves not the least inconsistency. 
 In delivering the words of Christ, the angel speaks of 
 him in the first person, as tlie 20th verse fully shows. 
 " He that testifieth these things saith, Surely I come 
 
BIBLICAL ClimCI-iVIS. 233 
 
 quickly. Amcii." Here, as In vcr.>c> 7» '-» 13. we 
 iniirlit suppose, that the angel was speaking" of hini- 
 sclt"; but the close of the verse. '' Even so, come, 
 Lord Jesus," unravels all the ditricuUy, and shows in 
 the clearest manner, that the ani^el delivered the 
 words of Jesns in the first person. Su|)posing 
 Jesus to he the person wlio refuses worship, the 
 latter part of this book will be at express variance 
 with the former ; for in the 5ih chapter he is represent- 
 ed as reeeivinij the adoration of all the heavenly world : 
 and it could not he the anq^cl or any created heintj who 
 said of himself, •• 1 am the Al()ha and O.negM, the begin- 
 nina; and the end, the first and the last : and behold I come 
 quickly ; and my reward is with me, to give every man 
 according- as his works shall be ;" as that would have 
 l)een assuming to himself one of the peculiar attributes 
 and prerogatives of the Godhead. Our Author remarks, 
 " It is worth noticing here, tliat the terms Alpha and 
 Omega, beginning and end, are in a finite sense justly ap- 
 plicable to Jesus, as the first of all created existences, and 
 the last of those who will be required to resign the au- 
 thority with which he is invested by the Fatiier*." The 
 latter part of this sentence is quite shifting from the 
 point; because the subject is not respecting authority, but 
 duration of existence ; and if Alpha and Omega, &c. are 
 in a finite sense justly applicable to Jesus, then as Alpha 
 implies that his existence had a beginning, so Oniega 
 must iiuply that his existence will have an end; and 
 thus the establishment of his position must involve the 
 destruction of the Saviour. Alas ! for such a scheme ! 
 From the whole he has thought that five things 
 may be established. As it would be exceedingly 
 tedious to enter into a separate consideration of each 
 of theiu, we beg leave to submit to the attention of 
 our readers five others of an opposite nature, and leave 
 it to theiu to decide whether his or ours have truth for 
 
 * Second Appeal, p. 101. 
 
234 EXAMINATION OP 
 
 their basis. If the ones we now submit are true, it will 
 then of course be conchided that his are incorrect. 1st, 
 The angel spoken of in the Ist verse of the 1st chapter, 
 as sent by Christ " to show unto liis servant things tiiat 
 must shortly come to pass," and the angel spoken of in 
 the 6th verse of the 22nd chapter, as sent by " the Lord 
 God of the holy Prophets to show unto his servant 
 things that must shortly be done," is the same, and en- 
 trusted with the same message: from which we infer, that 
 Jesus and the Lord God of the holy Prophets are one 
 in nature, though different in person. 2nd, Jesus de- 
 clares in verse 16th, that he is " the offspring of David, 
 and that it is he who has the power of giving to every 
 man according as his works shall be :" from which 
 we conclude, that he is both David's Son, and Lord; the 
 Son of David after the flesh, yet over all God blessed 
 for ever. 3rd, The passage in Revelations, xxiii. 13. 
 is exactly parallel to that in Isaiah, xlviii. 12. from 
 which circumstance we think none can deny, that 
 Christ ascribes to himself the same eternity as the Great 
 Jehovah. 4th, When the angel rejected the worship of 
 John, and directed him to worship God, M'e are to under- 
 stand the triune God, and not to suppose that this ex- 
 pression excludes Christ from that worship which is as- 
 cribed to him in the 5th chapter. 5th, The expression, 
 "Blessed are they whodo his commandments," equally in- 
 dicates that the angel had been before delivering the com- 
 mands of Jesus who is " the Alpha and the Omega," &c. 
 from which we see how well the words of the angel agree 
 with those of the Saviour, (John, xiv. 21.) " He that 
 hath my commandments, and keepeth them, he it is 
 that loveth me ; and he that loveth me shall be loved 
 of ray Father, and 1 will love him, and will manifest 
 myself to him*." 
 
 • We have made no reply to the various other passages in the New Testament, urged 
 by the Compiler against Uie Divinity of Christ : such as, " The Slon can do nothing of 
 himself ;''" Behold luy servant wbum I have chosen,' &c. because by referring thera 
 to the Saviour in his mediatorial capacity, they are perfectly consistent with the senti- 
 ments of Trinitarians ; and because they cannot be interpreted in any other luauuer, 
 tvitbout mak.iug the scriptures fnll u( the grossest coutradictious. 
 
BIBLICAL CRITICISMS. 235 
 
 With such ail accumulation of evidence from the 
 scriptures in favour of the divinity of Clirist, we are 
 truly surprised when any one who takes these sacre<i 
 records for his guide denies it : — what then must be our 
 astonishment at being told, that our believing this doc- 
 trine arises not from our having fully examined the 
 word of God, but is to be attributed entirely to preju- 
 dice and early religious impreLsions ? Under such 
 charges we desire to act like the A[)Ostle when he said, 
 *' Being reviled, we bless ; being persecuted, we suffer 
 it; being defamed, we cnireat." Desirous of giving " no 
 oflence in any thing, that the ministry be not blamed," 
 we simply appeal to the religious public, whether oin* 
 sentiments are agreeable to the word of God or not; and 
 we do humbly anticijjate, that those whose hearts are 
 iDOst filled with love to God and men, and whose lives 
 best agree with the precej)ts of Jesus, will decide in our 
 favour. We desire not, however, to plead for the least 
 partiality : we wish the subject to be carefully examined; 
 and if the sentiments here stated are not found agree- 
 able to the word of God, that they should be re- 
 jected. Nothing is to be feared from the strictest investi- 
 gation; all we have to dread is from superficial inquiry. 
 Many who have undervalued the inspiration of the Bi- 
 ble, or who have been but superficially acquainted with 
 its contents, have become Arians and Socinians; but 
 those who regard the whole Bible as the word of God, and 
 who have with humility and prayer studied its sa- 
 cred truths, have been of a different character. We 
 do not deny, that some who acknowledge the Bible to be 
 an inspired volume, and who have studied it with great 
 attention, have still disbelieved the Divinity of Christ: but 
 this is nothing new ; as such characters appear to have 
 existed in the days of the Apostles, and such anomalies 
 reason will ever produce, when not sanctified by the word 
 of God and the influences of the Holy Spirit. But 
 such examples, instead of drawing us from the faith. 
 
236 KXAMINATION OF BIBLICAL CRITICISMS. 
 
 ought oiiiyto confirm us ii» our profession of it; eppccially 
 when we consider tlie solemn exhortations that are given 
 us on this subject : " Bewure, lest any man spoil you 
 through pliilosophy and vain deceit, after the tiadition 
 of men, after tlie rudiments of the world, and not after 
 Christ : fur in him dwelleth all the fulness of the God- 
 head bodily." (Col. ii. 8, 9.) " Beloved, when I gave 
 ail diligence to write unto you of the common salvation, 
 it Avas needful for me to write to you, and exhort, that 
 ye should earnestly contend for the faith which was once 
 tleli ered to the saints. For there are certain men crept 
 •in unawares, who were before of old ordaineil to this 
 condemnation ; ungodly men, turning the grace of our 
 God into lasciviousness, and denying the only Lord God, 
 even our Lord Jesus Christ." (Jude, 2, 3.) Hap[)y is 
 lie, who makes the word of God his guide ; who instead 
 ot arraigning it alt the tribunal of his reason, submits his 
 reason to its dictates; who makes it his delight, and 
 meditates in it both day and night; and earnestly sup-r 
 plicates for his guidance the illumituition of that Spirit 
 Mho first indicted it. " For he shall be like a tree 
 planted by the rivers of water, that bringeth forth his 
 fruit in liis season ; his leaf also shall not wither, and 
 whatsoever he doeth shall prosper." 
 
ESSAY VII. 
 
 The Tendency of the two Systems compared. 
 
 1 HE criterion by which our Saviour has taua^lit us 
 to judge of certain character?, may enable us to ascer- 
 tain the value of particular doctrines. He has laid it 
 down as a general rule, " A good tree catniot bring 
 fortli evil fruit, neither can a corrupt tree bring forth 
 good fruit. Wherefore by their fruits ye shall know 
 them." (Matt. vii. 18, 20). If we judge those truths 
 to be essential to revelation which glorify God and pro- 
 mote the welfare of men to the greatest extent j and 
 those to be important for the regulation of our lives 
 which, when believed, have invariably produced the 
 best moral effects ; we shall find it impossible to re- 
 ject from our creed the doctrines of the Gospel : and 
 if we judge of the value of doctrines from the salutary 
 influence which they have upon the heart, those of the 
 depravity of human nature, and the Divinity and Atone- 
 ment of Jesus Christ, will be among the last that we 
 shall disregard. 
 
 It might be supposed, that those wlio profess to re- 
 gard only the moral precepts of Christ, would be more 
 moral and holy in their lives than all others, who consider 
 them only as one {)art of the truths which ought to be 
 
 I i 
 
238 THE TENDENCY OF 
 
 believed : but we find, tbat universal experience is against 
 it; and that, so far troni beini;; more exemplary in their 
 cuiulnct, it is very frequently (illlicult to di-itiui^uish 
 tlieni from men who make no |»retensions to reliirion. 
 
 The term morality, as it is generally understood, 
 is distinguished from that of religion, and is consi- 
 dered as only one jiartlcular branch of it : — so that 
 a ])erson who believes only in moral truths cannot 
 with strict propriety, according to the comn)Ou ac- 
 ceptation, be called a religious man, or a Christian ; 
 but must be considered simply as a moralist. It is 
 proper here, howevei', to distinguish between the mo- 
 rality of the scriptures, and what is generally under- 
 stood by that term. If a man is moral in a scriptural 
 sense^ that is, if he loves theLord his God ''with all his 
 beart, and with all his soul, and with all his strength, 
 and with all his mind; and his neighbour as himself;" 
 we should not hesitate to call him a religious nmn : 
 but if, failing of this, he merely abstains froin immora- 
 lity in his exterior deportment, and trusts to this for 
 salvation, we conceive that his morality is essentially 
 defective ; for there are nndtiiudes thus moral, who, if 
 we nuiy believe the word of God, will never enter in- 
 to the kingdom of heaven. But granting that by this 
 exalted morality he became religious, this would by no 
 means prove him to be a Christian ; for as we under- 
 stand that ternij a Christian is one who, while he ac- 
 knowledges that he ought to love the Lord his God 
 with all his heart, confesses that he has not done so ; 
 and desj)airing therefore of eternal life from that law 
 Avhich he has broken, and can never repair, trusts in 
 the sacrifice and merits of Christ for salvation. If this 
 definition be correct, no one can with propriety be de- 
 nominated a Ciuistian, who does not believe in the 
 atonement of Clirist, and rely on it for pardon. 
 
 The position, however, that moral precepts alone are 
 essential, does imply that we need somethi^ig to make 
 
TIIK TWO SYSTEMS COMPARED. 239 
 
 US truly moral ; and tliat wliatcver tnitlis liave an 
 invariable tciidencv to produce this desirable effect, 
 (>iii»]jt to be cordially enibraced. As tlieori<'s are of 
 little value that do not produce any important elfects, we 
 Iiave a right, to enquire, before embracing any novel sys- 
 tem, what are, or are likely to be, its practical results. 
 Can it tlun be shown, that ihe heart of a degraded 
 idolater ha* been changed by the moral precepts of the 
 Gos[)el, without any regaril to its doctrines ? Tht-y 
 may be less calculated " to excite the religious horror 
 of Moliunimedans or the scoffs of Hindoos*," but are 
 they equally calcnlatetl to improve the moral conduct ? 
 These are questions, which experience alone can 
 decide ; to that therefore we a[)peal : — but liere we 
 find a great want of evidence, for oiu" opponent's 
 scheme being novel in this country, has not yet had a 
 fair op[)ortunity of exhibiting its influence. As far as 
 it has been tried, we have not hcanl or seen any thing 
 in which it distinguishes those who embrace it from mul- 
 titudes who, though not idolaters, do not profess to be 
 followers of Christ; nor do we think that he can j)oint 
 out men, whom he would venture to compare, as to 
 morality and devotion, with many primitive and mo- 
 dern Christians. We must therefore refer to the in- 
 fluence of sentiments similar to his in lands where they 
 have had more time to develope themselves, and where 
 their general eflect may be more correctly ascertained. In 
 Socinian Churches in ]:^urope, the members of which like 
 himself rely principally on the moral precepts for sal- 
 vation, we shall discover the genuine tendency of his 
 tlieory. By comparing their feelings and conduct with 
 those of Socrates, it may be seen how little they diflor 
 from that enlightened Heathen. They may be free 
 from some of his foibles; but in the hopes of immorta- 
 lity, the consolations of religion, and consistency of 
 conduct, how little do they rise superior to liim ? A 
 
 * Fint Appeal, p. H. 
 
240 THE TENDENCY OF 
 
 system, the general effects of which distinguish men 
 so little fiDui heathens, we cannot believe to be genuine 
 Christianity. 
 
 If holiness and happiness are invariably connected, 
 and are the ultimate objects of our existence, and if the 
 word of God urges its doctrines upon us for the pro- 
 motion of these ends ; and they are foinid by universal 
 experience to produce the effect designed : — then if we 
 regard revelation or consult our own peace, we are no 
 longer at liberty to reject them. Tiiat we do need 
 something to make us holy and happy, all must ac- 
 knowledge ; and that the doctrines of tlie Gospel have 
 produced these effects to a greater extent than any 
 other truths, we think ftw will be disposed to deny. 
 The effects produced by these doctrines upon the hearts 
 and lives of every description of ])eople, from the great- 
 est profligate to the proudest Pharisee, will ever be " a 
 millstone about the neck of that system," which denies 
 them to be essential to salvation ; while the superiority 
 and moral excellence to be found in those who in the ex- 
 
 ^ 
 
 ercise of faith unite the doctrines with the precepts of 
 the Gospel, demonstrate that there is between them an 
 inseparable connection *. 
 
 The title of the Compiler's work, " The Precepts 
 of Jesus the Guide to Peace and Happiness," intimate 
 to us, that peace and happiness are the proper objects of 
 our pursuit, and that the moral precepts of Jesus are 
 the best means of obtaining them. It will be our con- 
 cern to shew, that his scheme is defective, and not so 
 well calculated to promote these objects as tlie truths 
 which he opposes. 
 
 All Christians, in common with himself, receive the 
 moral precepts, and enjoy, equally with him, all the 
 
 •It was at first intended in tliig Essay to enquire into the moraZ and consolatory 
 tendency of our opponent's views ; but as the mifrai tendency has bet n so fully discus- 
 sed by RJr. Fuller in his" Calvinistic and Socinian iSy stems Com paird,'' and its happy 
 influence iitbat which is principally insisted upon, we would for the former relei' th« 
 reader to the above celebrated work, and confine our attention to the consideration of 
 the latter. 
 
THK TWO SY^rl'.MS CO.MPAIIED. 241 
 
 a<lvaiita{.res tliov a(fonl. It" tlicrctoro tluMV are any con- 
 solations to be (lorived from the other parts of Scrip- 
 ture, aiul trout the doctruics which he considers as non- 
 essential, it is evident that so tar iheir system will be 
 superior to his in promotini,^ pe;;ce and hap[)luess. 
 
 1. His j)rt)position, wc thiuk, has a tendency 
 to destroy mnch of the happiness wliich Christia:is 
 are in the habit of deriving from their Bible, by 
 greatly diminishing their reverence for these sacred ora- 
 cles. That the scriptures are lioth designed and cal- 
 culated to promote our peace, the testimony of the in- 
 spired writers and the experience of all abundantly con- 
 firm. The following passages place this beyond doubt. 
 " For whatsoever things were written aforetime, were 
 written for our learning, that we, through patience 
 and comfort of the scripture, might have hope." (Rom. 
 XV. 4.) " And that from a child thou hast known the holy 
 scriptures, which are able to make thee wise unto salva- 
 tion, through faith which is in Christ Jesus. All scrip- 
 ture is given by inspiration of God, and is profitable 
 &c." (2 Tim. iii.'lS, 16.)— The Royal Psalmist enter- 
 tained the highest regard for the Divine Word : he de- 
 nominates it by various epithets, but all of them discover 
 to us the high value he placed upon it. Thus he says : — 
 " The law of the Lord is perfect, converting the soul : 
 the testimony of the Lord is stu'e, making wise the 
 s-imple. The statutes of the Lord are right, rejoicing the 
 heart : the con)mandment of the Lord is piu'e, enlighten- 
 ing the eyes. The fear of the Lord is clean, enduring 
 for ever : the judgments of tlie Lord are true and 
 righteous altogether. More to be desired than gold, 
 yea, than much fine gold : sweeter also than honey and 
 the honey comb. Moreover, by them is thy servant 
 warned, and in keeping them there is great reward." 
 (Psalm, xix. 7 — H-) it should be recollected here, 
 that those scri[jtures which were thus valued, are by 
 our opponent considered of little importance; which 
 
242 THE TENDENCY OP 
 
 t^liows how widely his views differ from those of the 
 PMilmi>t. 
 
 All who have been eminently devoterl to God and 
 u?cful to men, have manifested the same veneration for 
 the Scriptures. So liigiily has tlie Bible been prized, that 
 some tor a simple leaf" of it have parted with nearly all 
 their property, and have counted tliemselves happy in 
 the exchange. By the influence of its doctrines many 
 have escaped the corru[)tions that are in the " world 
 through lust ;" have glorified God in tlie furnace of af- 
 fliction ; have increased in wisdom ; and liave entertain- 
 ed ^uch hopes of immortal life as have destroyed the 
 sting of death, and given them a decided victory over 
 the grave. As far as individual experience and obser- 
 vation go, we can testify, that men are happy in religi- 
 on in proportion to the reverence they entertain for the 
 sacred volume; and that they are destitute of spiritual 
 comfort in pro{)ortioti as they cavil at its truths, and 
 grow wise above what is written. If the best of men 
 that have ever lived, have had the highest regard for 
 the Bible, and the worst of men the greatest contempt 
 of it; so far as ex{)erience is concerned, we must be con- 
 vinced, that a veneration for them is essentially con- 
 nected with the peace and happiness of men. 
 
 Now we maintahi, that the scheme of our Author 
 has a tendency to destroy this veneration, and conse- 
 quently to diminish this hapi)iiiess. It does so, by ex- 
 citing |)er[)etual suspicion, doubt, and difiidence, as to 
 its utility and importance. Suspicion, as to the whole ; 
 doubts, as to its various parts ; and diffidence, as to the 
 application of any. Who can help suspecting the whole, 
 M'hen so small a part of it only is fit to l)e coiumitted 
 to the Heathen, to " turn them frotn dumb idols to 
 serve the living God ?" By this scheme the passages 
 in the Old Testament which describe the vanity of idols, 
 and denounce the vengeance of Jehovah against their 
 V-'orshippers, are robbed of the most awful sanctions ; 
 
TUB TWO SYSTEMS COMP\RKD, 243 
 
 and these heiiia; removed, it is no \v»)ii(l('r if they should 
 consuler themselves at liberty to reject or receive the 
 rest as it should please their taiieie-^. On the other 
 hand, how is it possiljle tor the Chi'i>-lia!i \a he without 
 Ids siiS[)icions as to the whole Bible, when the doctrines 
 of the cross, wliieh he perceives to he so plainly reveal- 
 ed in it, as the oidy foundation of a sinner's hope, are de- 
 clared to be non-essential to tiie salvation of the soul ?— 
 In short, this plan must prochiee sus[)icion in every one, 
 who does not absolutely lean to his own understand- 
 ings ; for it is not estahhshed by any sufficient proofs 
 from the Pro[)hets, or from Christ, or his disciples : and if 
 any man can confidently believe in a posiiion which is 
 at variance with all the doctrines taui^ht by thein, we 
 conclude tlmt he must liave an overweeniuij attachment 
 to his own opinions. 
 
 Tliat his proposition is calculated to create doubt 
 in the mind, is evident from his own experience. By 
 it, he excludes all doctrines ; and yet it would seem he 
 has begun to feel some doubts as to the statements 
 he has made respecting" the doctrine of atonement. For 
 the sake of consistency he has avoided an open acknow- 
 led<jment ; hut has expressed himself in sue!) a manner, 
 as evidently to intimate that he has experienced some 
 strange perj)lexities. His hypothesis sets aside all 
 doctrine ; yet that there are many doctrines in tlie Bi- 
 ble which were taught by Christ and his Apostles, and 
 received by the primitive Clu'istians, none can deny — 
 and that they have been, and still are received by tiie 
 generality of those whom he regards as pious men, 
 is equally plain. What man then can set up liis opinions 
 against all these, and not in the hour of serious reflec- 
 tion experience many distressing doubts ? 
 
 It is not an easy matter for common people, who 
 have not had the advantages of a learned education, to 
 distinguish in many cases between a moral precept 
 and a doctrine. Wlien they read their Bibles, there- 
 
244 THB TENDBNCY OF 
 
 fore, they must, upon Ins plan, feel a great diffidence^ 
 as to what they ougfht to receive. A poor man, after 
 being taught that all that is requisite is to be found iu 
 the moral precepts contained in the four Gospels, takes 
 up his Bible, and begins to read; and at every passage 
 asks. Is this a doctrine or a moral precept ? and finds 
 himself frequently at a loss to determine. If he is ill- 
 disposed, perhaps, he has little difficulty in determining — 
 for on finding that the truth does not suit his views, he 
 avails himself of this subterfuge, This is not a moral 
 precept, but a mysterious dogma. 
 
 If to be perpetually suspecting, doubting, and hesita- 
 ting about the truths of the Bible, instead of receiving 
 " all scripture as given by inspiration of God ;" and to 
 be confined to one narrow spot, instead of ranging the 
 whole field of truth ; can be proved to make men more 
 happy, then we must acknowledge the superior claims 
 of our opponent. But if universal experience proves, 
 that they who venerate the Bible as the word of God, 
 who cordially embrace its doctrines, who practise its pre- 
 cepts, and who live upon its promises, are the hap[)ier 
 men ; then we must conclude that his views are not 
 so well calculated to promote the " peace and happiness 
 of mankind at large," as those which he opposes. 
 
 To the reading and regarding of sonie j)arts of scrip- 
 ture blessings are expressly promised ; as, " Blessed is 
 he that readeth, and they that hear the words of this 
 proj)hecy, and keep those things which are written 
 therein : for the time is at hand." (Rev. i. 3.) Those 
 therefore who maintain, that the moral precepts of Jesus 
 are all that is to be regarded as the revelation of God, 
 would do well to reflect, not only whether they do not 
 forfeit these blessings, but whether they do not subject 
 themselves to the evils contained in the following 
 declaration, " And if any man shall take away from the 
 words of the book oi this prophecy, God shall take away 
 his part out of the book of life, and out of the holy city, 
 
THE TWO SYSTEMS COaiPAIlED. 245 
 
 !ui(l from ilic things whicli are written in this book." 
 (Uev. xxii. 19.) 
 
 2, The sentiments defended in tlie Appeals have a ten- 
 dency to destroy that huuiiliti/ of mind, which is so essen- 
 tial to the happiness of men, by the incorrect views which 
 they fnrnish of the uatnre of sin. Pride is the sonrce of 
 all the mischiefs and miseries with which we are ac- 
 qnainted ; men need something deeply to hnmble them 
 before God ; and that system is best fitted to [)romotc 
 their peace and happiness, which makes ami keeps them 
 most humble. The doctrines of human depravity and 
 the necessity of an atonement, as they are insisted upon 
 in the word of God, are not only well fitted to produce 
 this effect, but have always done so when cordially 
 received. As it is only by the introduction of light 
 that darkness can be dispelled, so we believe that it is 
 only by the application of these doctrines to the heart 
 that its pride can be destroyed. 
 
 Man can never be happy in a false garb, by fancy- 
 ing himself to be something which in the sight of God 
 he really is not ; any more than a miserable criminal in a 
 dungeon, condemned to die, can be happy by fancying 
 himself to be pardoned. If we look upon ourselves in 
 the light in which the scriptures represent us, which is 
 the true light, we shall find it impossible to think too 
 lowly of our own characters. Our incjuiry therefure is, 
 Are the sentiments against which we contend, calculated 
 to lay the soul prostrate in the dust, and to hide pride from 
 man? The nature of man is thus described in the Bi- 
 ble: " What is man, that he should be clean? and he 
 that is born of a woman, that he should be righteous. Be- 
 hold, he putteth no trust in his saints; yea, the heavens 
 are not clean in his sight. How nmch more abomina- 
 ble and filthy is man, who drinketh up iniquity like 
 water?" (Jub, xv. 14, 15, 16.) The Compiler sets be- 
 fore man, thus depraved, the moral precepts ; and with- 
 out informing him how his past transgressions are to be 
 
 Kk 
 
246 THE TENDENCY OF 
 
 forgiven, tells him to keep these ; and if he should be " led 
 astray by temptations of temporary i»'ratifications, as the 
 best and MMsest of men are, the merciful Father will 
 through repentance overlook all such imperfections." 
 
 This gives a wrong view of the divine character, and 
 of the nature of sin ; and instead of humbling, must in- 
 spire feelings of self-complacency in the mind of the 
 sinner. What would he think of a proclamation like the 
 following to a set of daring rebels, who had conspired 
 against the throne of their prince : — " It forms no 
 part of the regulations of my government to j)unish 
 you for your rebellion, ludess you obstinately persevere 
 in it. My laws are before you ; keep them, and if yon 
 have been led astray by temptations of temporary grati- 
 fications, you know I am merciful, and when you are sor- 
 ry I will forgive you ?" What idea after this should 
 we form of the king, and what order should we expect 
 under his government ? Shall then man be more just 
 than God ? shall God be represented as more lax in 
 moral discipline than a gracious earthly sovereign ? 
 
 This scheme would lead sinners to suppose, that 
 God is not so strict as he professes to be ; an idea, 
 which they are very willing to indulge. God has said, 
 " Cursed is every one that continueth not in all 
 things written in the book of the Law to do them ;" 
 but has no where added, that to him who repenteth 
 of his failings, his repentance shall be accounted to hira 
 for righteousness. J f therefore God passes by sin with- 
 out puidshing it in some signal manner, he must not 
 only be unjust, like the sovereign above alluded to, but 
 also unfaithful to his word. Are such views of the di- 
 vine character suited to humble the sinner? rather 
 are they not calculated to lead him to suppose, that God 
 is altogether such a being as he could wish, and there- 
 fore not much to be feared ? 
 
 While such sentiments rob God of his majesty, they 
 also cast a mantle over sin, which hides its hideous de- 
 
TUB TWO SYSTEMS COMPARED. 247 
 
 fonnity t'l'om the soul. If aftor a niun ha>? iii?nltcMl tl)c 
 niMJesty ot" heaven, by a life of open relx'llioii, for the 
 space of half a coiitury, he may obtain <liviiie foririve- 
 iiess by boiiii,' sony, which few criminals wonid not 
 be when near their execution, \\ hat are the arcu- 
 ments which we can urj^e upon the sinner to forsake 
 his wicked ways? Upon our opponent's plan we see 
 no way of escafie for an old offender, but by God's con- 
 nivinir at those iniquities, which, havini^ been of a 
 darinir and protractctj kind, are so much the more wor- 
 thy of punishment. And how is such coiudvance to 
 be reconciled with the ihreatening-s denounced against 
 sinners at last : " Who shall be puidshed with everlast- 
 iiiy destruction from the presence of the Lord, and from 
 the i,dory of his p.>wer V" [2 Thess. i. 9.) This is a view 
 of the subject which alarms those who entertain such 
 ideas : — hence they deny the eternity of futiu'e torments, 
 as inconsistent with the mercy of God. Thus they re- 
 move tiie most [)owerful checks upon the conscience ; 
 and like criminals condemned to die, instead of hum- 
 bling themselves for their crimes, are perpetually la- 
 bouring to palliate and exteiniate them. If this should 
 not remove the most awful restraints of religion, and 
 lead n)en to nuike an open mock at sin, it must 
 have a tendency to lead them to presumption and boast- 
 ing ; — it must lead them to supjiose, that their salva- 
 tion is at their own command, and that they can keep 
 tlie precepts when they please ; that though their break- 
 ing the divine command does not deserve eternal 
 death, yet their keeping it in an imperfect manner 
 merits everlasting life: — and with such views as these, 
 what wonder if they should presume and boast ? And 
 is such a ha|)py frame of mind ? Rather is there any 
 state worse in itself, or productive of more pernicious 
 effects ? 
 
 What (liflTerent feelings docs a right view of the clia- 
 racter of God, and the nature of sui, inspire. When 
 
248 inE TENDENCY OF 
 
 Job attained to correct ideas of the Divine Being, 
 lie exclaimed, " Wlierefore I abhor nsy^clf, and repent 
 in dust and aslies." (Job, xlii. 6.) When the jailor 
 saw his true condition, be cried out, " Sirs, what must 
 I do to be saved ? And they said, Believe on the Lord 
 Jesus Christ, and thou shalt be saved, and thy house." 
 Thei-e are the feeling's of every convinced sinner: he sees 
 that God would be just in his eternal destruction, and 
 that it is only through his sovereign mercy, mani- 
 fested in the cross of Christ, that he can expect 
 salvation. In the cross he sees mercy and justice re- 
 conciled, and a sure foundation laid on which to build 
 Ids hopes ; while covered therefore with shame for those 
 crimes which crucified the Son of God, he is filled with 
 gratitude and praise for the love of God majiifested in 
 the death of the Saviour. But we have heard of no 
 such abhorrence of sin, no such earnestness for salva- 
 tion, nor triumph in its blessings, amongst those who re- 
 ly on the moral precepts alone for eternal life. Taking 
 it therefore as an undeniable fact, that we are happy in 
 proportion as we are humble ; and that nothing has 
 ever produced this disposition of mind to so great an 
 extent as the doctrine of the cross, which presupposes 
 the total depravity of our nature ; it follows, that in 
 rejecting this doctrine we sin against our own souls, 
 and neglect the most efficacious means of promoting 
 our peace and happiness. 
 
 3. A life of faith has ever been foiu'id to promote the 
 happiness of men; but the system of our opponent set"* 
 this aside, by denying the necessity of those doctrines 
 and promises on which it is to be exercised, and insist- 
 ing that the moral precepts alone are sufficient. The 
 faith which he admits of, is of such a kind as ought to be 
 exercised towards every prophet of God ; but the scrip- 
 tures speak of faith in Christ as something more than 
 this, and productive of more beneficial effects. When 
 the Apostle said, " 1 determined not to know any thing 
 
THE TWO SysiEMS COMPAHKD. 219 
 
 among you save Jesu?; Christ and liim cnicifi^'d," is it 
 not evident, tlmt we are to exercise faitli in liitn not as 
 a Prophet merely, but also as a sacrifice for sin ? 
 
 The apostles always preached Christ as a crucified 
 Redeemer. " Therefore let all the hou<e of Israel kno^v 
 assuredly, that God hath nnide that same Jesns, whom 
 ye have crucified, both Lord and Christ." (Acts, ii. 36.) 
 We are therefore to understand, that all tho>e pa«^^ages 
 which command us to believe in Christ for salvatio;i, 
 require us to believe in him as a sacrifice for our sins ; 
 according to his own declaration, that lie " came not 
 to be ministered unto, bnt to minister ; and to give his 
 life a ransom for many." The word of God never en- 
 joins us to believe in the Prophets in this manner : — 
 what then becomes of the exercise of faith in Christ as 
 the propitiation for our sins, if the moral precepts 
 alone are sufiicient for salvation ? How much does 
 this position disagree with the whole tenor of the scrip- 
 tures, which <leclare, " that by grace are ye saved, 
 through fdifh .'" 
 
 Faith is productive of the most beneficial effects, 
 and has blessings attached to it, wljich can never be ob- 
 tained by the moral precepts, unless a man from his birth 
 to his death continue in all things to do them. It is 
 said, " Beius; Justified by faith we have peace with God, 
 throngli our Lord Jesus Christ." (Rom. v. \.) Here 
 faitli is considered the means of our justification : it is 
 reckoned to us for righteousness ; so that, in a judicial 
 sense, we are as free from all the curses of the Law, 
 as though we had never broken it. " Christ hath 
 redeemed us from the ciu'se of the Law, being made a 
 curse for us." (Gal. iii. 13.) Faitli is also productive 
 of peace — of peace with God, which is one of the 
 highest order. Moreover, by faith we become the sous of 
 God ; " for ye are all the children of God, by faith in 
 Jesus Christ," ( Gal. iii. 26.) A criminal, who is con- 
 demned to death for breaking the laws of his sovereign, 
 
250 THE TENDKNCy OF 
 
 enjoys no gmall happiness, if through his clemency he 
 eiycapcs its penalties; hut how much greater would be 
 his astonishment, if after this he should be aclo[)te(i into 
 the family of the king? This is the case with all who 
 believe in a crucified Saviour. Being introduced into 
 the family of God, they enjoy many privileges, and 
 have the most glorious prospects set before them. They 
 are " no uiore strangers and foreigners ; but fellow 
 citizens with the sahits, and of the household ot God." 
 (Eph. ii. 19.) " Behold what manner of love the Fa- 
 ther hath bestowed upon us, that we should be called 
 the sons of God. Therefore the world knoweth us not, 
 Jbecause it knew him not. Beloved, now are we the 
 sons of God ; and it doth not yet appear what we shall 
 be : but we know, that when he shall appear, we shall be 
 like him, for we shall see him as he is." (I John, iii. 2,3.) 
 These are the sentiments from which the primitive 
 Christians drew their peace and hap])iness : — if we wish 
 for proof of this, we may find it in almost every page 
 of the Epistles. " Who are kept by the power of God 
 through faith unto salvation, ready to be revealed in the 
 last time; wherein ye greatly rejoice," &c. (1 Pet. i. 5.) 
 Nothing is to be done without faith ; *' whatsoever is 
 not of faith is sin." There is no duty to be discharged, 
 no blessing to be acquired, but by faith. Is the world 
 to be overcome ? " This is the victory that overcometh 
 the world, even our faith." (1 John, v. 4.) Is Satan to be 
 resisted? " whom resist, stedfast in the faith." (1 Pet. 
 V. 9.) Are corrupt passions to be mortified? "In whom 
 also ye are circumcised with the circumcision made 
 without hands, in putting off the body of the sins of 
 the flesh, by the circumcision of Christ ; buried with 
 him in baptism, wherein ye are also risen with him, 
 through the faith of the operation of God." (Col. ii. 
 11, l-^.) Is purity of heart to be attained ? ** And (God) 
 put no difference between us and them, purifying their 
 iiearts bi/ faith."" (Acts, xv. 9.) 
 
TIIK TWO JYS'IEMS COMPARKD. 251 
 
 Hence the exhortation? of the Apostles : " Confirm- 
 inj^ the souls of the disciples, and oxliortijig thcin to 
 continue in the faith." (Acts, xiv. 22.) Hence their 
 prayers: — " For this cause 1 bow my knees to the Fa- 
 ther of our Lord Jesus Christ, of whom ilie whole family 
 in heaven and eartli is naujed; that he would grant you, 
 accordini,' to the riches of his glory, to be strengthened 
 with might by his Spirit in the inner man, that Christ 
 may dwell in your heart Z»y Jaith." (Eph. iii. 14 — 17-) 
 Hence their joy: — " For though I be absent in the 
 flesh, yet am 1 with you in tlie spirit, joying and behold- 
 ing your order, and the siedfastness of your faith in 
 Clirist." (Col. ii. 5.) Faith is also made the criterion 
 of excellence in every Christian ; for " they chose 
 Stephen, a man full of faith and of the Holv Ghost :" 
 (Acts, vi. 5.) see also the 11th chapter of Hebrews. 
 Faith ensures our final success : " To an itdieri- 
 tance incorru[)iiijle, and undefiled, and that fadeth not 
 away ; reserved in heaven for you, who are kept by the 
 power of God through faith unto salvation." (1 Peter, i. 
 4, 5.) From all which we see, that nothing can be en- 
 joyed or acquired in religion without faith in Christ as 
 the Son of God : — who then will deny, that it is a better 
 guide to peace and hap[)iness than that which has bcea 
 recommended by the Compiler of the moral precepts ? 
 
 The pron)ises of God are all " ye^ and amen in 
 Christ Jesus ;" those ihcrelore that are not united to 
 Christ by faith, are not entitled to the comforts which 
 they afford; and if they take ihem without license, that 
 which is food to the Christian will prove poison to 
 them. Tiiese promises are de!^igne(l to console Chris- 
 tians in every state: — see Isaiah, xliii, 2. Rom. viii, 28 — 
 39. Phil. iv. 19. Rev. iii. 21. Wh.t a consolation 
 to know, that these and a thousand others are all " vca 
 and amen in Christ Jesus." Not only every necessary 
 promise is given to comfort Christians as individuals, but 
 also to assure them of the final success of evangelical 
 
252 THE TENDENCY OF 
 
 truth, and the triiimphs of the Saviour : see Isaiah, ii. 
 1 — 6. iv. 1 — 6. Dan. vii. 27- Rev. xxi. 24. Wh;it is the. 
 liappincss arising- from the most visionaiy hopes of 
 worldly bliss, compared with that which Christians ex- 
 perience, when they look forward to the time in which 
 these and many others of a similar nature will all be 
 fulfilled? 
 
 What are the promises attaclied to keeping the moral 
 precepts? Ouly this, that llie man " that doetti them shall 
 live by them ;" but if he once breaks them, they can 
 serve only to convince and to condemn. Every one has 
 broken them, and therefore can never ol)tain the pro- 
 mise attached to them ; for we are told, that " by the 
 deeds of the law shall no flesh living be justified." What 
 are the promises connected with faith ? All that the 
 Bible contains. In order to ascertain, therefore, whe- 
 thei* our opponent's system or ours is most calcu- 
 lated to promote the peace and happiness of men, 
 it is necessary only to inquire, whether the promises of 
 God are designed to promote our happiness; and when 
 applied to the heart by faith, whether they have inva- 
 riably this tendency. If we regard the words of the 
 Saviour, who has said, " He that believeth shall be 
 saved, he that believeth not shall be damned ;" or if we 
 estimate the nature of principles according to the happy 
 effects which they produce, and recommend them to men 
 as having been productive of peace wherever they have 
 been received ; we should say, instead of the moral pre- 
 ce()ts, '• Faith in a crucified Redeemer the Guide to 
 Peace and Haj)piness." 
 
 4. We think that the scheme we are opposing must 
 very much weaken the pleasures of hope, by leading 
 men to rely on iheir own good works, or oa such ex- 
 pectations of divine mercy as are not justified by the 
 scriptures. 
 
 Hope has been emphatically called " the balm of 
 life." It saves the sinner from sinking into despair, 
 
THE TWO SV5TBMS COMPARED. 268 
 
 m1i(.ii overwlielmcd with distress for Ins numerous and 
 complicated crimes; juul it is as " an anchor to the soul" 
 of the saints " both sure and stedfast.' It is produc- 
 tive of iiappiness in proportion to the greatness of the 
 good which it anticipates, and the soUdity of the founda- 
 tion on wliich it rests; and in both these respects the 
 hopes of the Christian will triumph by comparison with 
 those of any other character. Those who trust prin- 
 cii)ally to tiieir own good works for salvation, cannot 
 have very exalted hopes of future bliss, unless they 
 attach infinite value to their own poor performances ; 
 which will ill accord with one of the moral precei)ts, 
 ** So likewise ye, when ye shall have done all these 
 things which are commanded you, say, We are unpro- 
 fitable servants : we have done only that wliich was 
 our duty to do." (Luke, xvii. 10.) 
 
 Can any one believe, that for a life which has been 
 distinguished by more sins than virtues, he deserves 
 that eternal life which is promised only to a life of 
 unspotted purity? All that they can reasonably expect, 
 who trust in their own works, is, that God, after plac- 
 ing their sins in one balance and their supposed virtues 
 in the other, should give to them that which according 
 to impartial justice should be found their due : and on 
 this ground, so far from reward, they can anticipate no- 
 thing but punishment; for on seriously reviewing their 
 conduct, like David they must say, *•' Enter not into 
 judgment with thy servant : for in thy sight shall no man 
 living be justified." (Psalm, cxliii. 2.) Should they in- 
 dulge the hope, that God will be merciful ; and that, 
 forgetting all their bad thoughts, words, and actions, he 
 will reward them for their good ones ; still they cannot 
 consistently expect eternal life for these. At fiirthest they 
 can merit only a limited reward : and this reward, if 
 suited to their natures, must be of asensual kind; because, 
 having performed a greater number of wicked than of 
 holy acts, and not having their hearts purified by faith, 
 
 L 1 
 
254 THE fKNDENCY OF 
 
 they will have acquired an evil bias, for which sensual 
 pleasures alone are suited; and thus they must liave a 
 lieaven like that which the Hindoos fancy they shall 
 possess, if ever they are so happy n^, by the prepon- 
 derance of their good deeds, to merit the favour of their 
 gods ; that is, a heaven sensual in its nature, and 
 limited in its duration. 
 
 But there is one thought, wliich, if it enters into 
 their mind, will destroy the expectation even of such 
 bliss; and it is this, that there is no merit at all even in 
 those actions which they call good. The scriptures 
 declare, that " the just shall live by faith." Now faith 
 cannot be the mainspring of their actions ; nor can they 
 be said to live " a life of faiih upon the Son of God, who 
 loved them and gave himself for them," while they trust 
 to their own works for salvation; and whatever actions 
 do not spriiig from faith, are of no avail in the sight of 
 God. According to the scriptuies tlierefore,they can have 
 no hopes of future blessedness, who reject the doctrines 
 of the Gospel, and do not rely on a crucified Redeemer 
 for acceptance with their Maker; for it is said, " He that 
 believeth on the Son hath everlasting life : and he that 
 believeth not the Son shall not see life ; but the wrath 
 of God abideth on him." (John, iii. 36.) 
 
 Let us compare the highest expectations of those who 
 rely on their own righteousiicss, with the prospects of 
 those who trust to the merits of the Saviour, The hopes 
 of the latter are exalted, and the foundation on which they 
 rest is durable. They anticipate immortal life as a gift : 
 at the same time they know, that their " work of faith, 
 and labour of love, and patience of hope" will not be 
 forgotten ; and that even so much as a " cup of cold 
 water given in the name of a disciple shall in no wise lose 
 its reward." The glories to which they look forward 
 are such as would baffle the liveliest imagination to pic- 
 ture, and the most eloquent tongue to describe. Who 
 can comprehend all that is contained in that expression, 
 
THK TWO SYSTEMS COMPARED. 255 
 
 '^ All thiiiirs :ire yours ?" The Saviour said, '- It i> your 
 Father's ^^oo(i j)lc\i<ure to i,Mve you the l<iii<,'(l()ni ;" and 
 this is " an iiihcritatice incorruptible, uudefiled, and 
 which tadcth r)ot away." Prospects so j^Iorious as these 
 produce the nios^t heneficial effects upon the mind; 
 '• for every tnau that hath ihis hope in him purilietli 
 himself even as he is pure." (1 John, iii. 3.) 
 
 The hope which inspire-; such pleasures is called " a 
 good hope throui,'h grace:" it is more durable than 
 brass, and is founded on the eternal Kock of ages, even 
 on him wlio is <• the same yesterday, to-dav, and for 
 ever." These hopes of immortal life, through the death 
 and resurrection of Jesus Christ, are confircned by the 
 promises, and even the oath of Jehovali ; " For men 
 verily swear by the greater, and an oath for confirmation 
 is to them an end of all strife : wherein God, willing 
 more abundantly to show unto the heirs of promise the 
 imnuitability of his counsel, confirmed it by an oath : 
 that by two immutable things, in whicli it was impos- 
 sible for God to lie, we might have strong consolation, 
 who have fled for refuge to lay liold on the hope set 
 before us." (Heb. vi. IG, 17, 18.) Can any one sav, that 
 hopes founded on a basis so immovable, ratified by pro- 
 mises and oaths so sacred, and extended to a scefie of 
 blessedness so durable and exalted, are not calculated 
 to infuse into the soul the greatest consolation ? In 
 whatever light we consider this subject, we must per- 
 ceive, that the Christi m has greatly ihe advantage, as 
 to the peace and happiness arising 'from aa exalted and 
 well-founded hope. 
 
 None live more agreeably to the moral precepts than 
 he does ; so that, if life came by this means, he would 
 stand a fairer chance tlian any moralist: but if immor- 
 tal life is to be obtained ordy by a reliance on Jesus 
 Christ and him crnciiied, how dreadful nuist be the 
 disappointment of tiio.e who disregard this doc- 
 trine ! 
 
256 I'HE TENDENCY OF 
 
 5. Tlicre is no passiuii more instrumental in pro- 
 moting the lmp[)iness of men than love ; and from this 
 we infer, tliut the truths which are found by experience 
 to refine anrl ek vate it to the greatest extent, are best 
 fitted to promote tiie peace and liappiness of mankind 
 at large. Tlie doctrines of the Gospel, when applied to 
 the heart by the Holy Ghost, enable men, more than 
 any other truths witli which we are acquainted, to keep 
 the moral precepts, i. e. to love the Lord their God 
 with all tiieir heart, and mind, and soul, and strength 
 and their neighbour as themselves. Is it not highly im- 
 proper therefore for any one, who depends on these for 
 life, not to avail himself of such powerful auxiliaries ? 
 
 The Apostle says, " Now abide Faith, Hope, 
 Love ; these three : but the greatest of these is 
 Love." (1 Cor. xiii. 13.) It is so, because it makes us 
 most like him, who is emphatically denominated Love ; 
 and because, when faith and hope liave performed their 
 offices, and conducted the soul to the enjoyment of 
 eternal blessedness, love will still remain, will be called 
 into the most vigorous exercise, and be the source of 
 the most refined pleasures. 
 
 Love to Christ, and love to God and man, are invari- 
 ably connected together ; and we have never heard of 
 a person's possessing supreme love to Christ, and not 
 loving God and his fellow-creatures. Those who ho- 
 nour the Son will always honour the Father; but 
 there are many who, under the profession of ascribing 
 oieater honour to the Father, manifest little love to the 
 Son, or the souls of their fellow-creatures. Taking this 
 as the ground of oiu- argument, we conclude, that su- 
 preme love to Christ is that which, while it brings the 
 iiighest glory to God, promotes to the greatest extent 
 the happiness of men. 
 
 To inquire whether our opponent's views or ours 
 are most fitted to promote love to Christ, seems super- 
 fluous, if we admit, that a being ought to be loved ac- 
 
THE TWO SYSTEMS COMPARED. 25/ 
 
 cording to the extent of the amiable qualities which he 
 possesses. If we regard Christ as a created being, we 
 oui^ht to love him as a creature, possessed of finite |>ro- 
 perties oidy in a sul)ordinate degree ; but if we regard 
 iiini as uncreated, eternal, and possessetl of infinite per- 
 fections, our love to him ought to be supreme. There 
 can be no doubt therefore, but tliat our views of his 
 person are best calculated to inspire love ; conse(piently 
 the only question at issue between us is, whether a sense 
 of liis love to us, and a supreme love to him, have a ten- 
 dency to produce our liappiness. 
 
 To ascertain this, it is necessary to look only at the 
 primitive Christians. Take for instance the character 
 of the Apostle Paul. It was this principle wiiich in- 
 spired him in the discharge of all his arduous duties : 
 '' For whether we be beside ourselves," says he, " it 
 is to God : or whether we be sober, it is for your 
 cause. For the love of Christ constraineth us." (2 
 Cor. V. 13.) It was this that supported him under all 
 his trouble? : '• Who shall separate us from the love of 
 Christ ? shall tribulation, or distress, or persecution, or 
 famine, or nakedness, or peril, or sword ?" &c. (Rom. 
 viii. 35.) He represents it as passing comprehension, 
 and constituting the perfection of religion : hence he 
 prays, " That Christ may dwell in your hearts by faith ; 
 that ye, being rooted and grounded in love, may be 
 able to comprehend with ail saints what are the breadth, 
 and length, and depth, and height ; and to know the 
 love of Christ, which passeth knowledge, that ye might 
 be filled with all the fulness of God." (Eph. iii. 17, 
 18, 19.) He describes it as the source of joy : " If 
 there be therefore any consolation in Christ, if any 
 comfort of love, if any fellosvship of the Spirit, if any 
 bowels and mercies, fulfil ye my joy, that ye be like- 
 minded, having the same love," &c. (Phil. ii. 1.) He 
 pronounces an Anathema upon those that do not love 
 Christ : " If any man love not the Lord Jesus Christ, 
 
258 THE TKNDENCY OF 
 
 let him be Anathema Maranatlia." (1 Cor. xvi.'22.) 
 He connects with lovins^ him that grace, without which 
 there can be no salvation : " Grace be with all thenj 
 that love onr Lord Jesus Christ in sincerity. Amen." 
 (Eph. vi. 24.) If that which inspires men with the 
 greatest zeal for the honour of God, which sustains un- 
 der the greatest pressure of care and affliction, which 
 raises to the greatest heights of heavenly glory, i^ the 
 principle which makes men most happy, then we have 
 no hesitation in dechu'ing, that there is nothing which 
 can make men so happy as the love of Christ. 
 
 In usefulness and spiritual enjoyment we supp'se no 
 Christian ever expects to excel the Apostle Paul; to be 
 equal with him would be considei'ed as the highest 
 state to which he could attain : — what was it then that 
 raised him to this felicity ? He tells us, that it was the 
 love of Christ. Will not the same principle make us hap- 
 py ? Most assuredly it will. Ask any one who is experi- 
 mentally acquainted with religion, \vhether he is not 
 hap|iy in [)roportion as this love reigns in his heart, and 
 miserable in proportion to its deficiency ? What is 
 the conclusion to be dfawn from such concessions? It 
 is, that if real solid enjoyment is the object of our 
 pursnic, we ought to seek for it in the love of Christ, and 
 carefully to guard agaiiist such sentiments as have a 
 tendency to lower him in our estimation. 
 
 It has been said, that the doctrine of thf; Trinity has 
 tm unfavorable effect on the mind, by dividing and 
 <listracting its attention. But we ask. Whose mind is 
 most likely to be bewildered — his who considers the 
 triune Jehovah alone as the proper object of adoration ; 
 or his whu believes that the Father is the Supreme, and 
 the Son an interior Deity; and that the former ought 
 to be regarded with a supreme, and the latter with a 
 subordinate love in every act of devotion ? 
 
 There is no danger of our going to excess in loving 
 the Son of God: — we may give full scope to this di\'ine 
 
THE TWO 'YSTKMS CO.MPARliD. 259 
 
 feeling, and indnli^e the sacred pasision (ill it ri!=es to a 
 lioly tr.Misport. In the Bible we find Anarlieinas denounc- 
 ed ai^ainst those who do not love tlie Lord Je^ns Christ 
 in <;inceiity,.and censures past «jn those who have left tlieir 
 first love; but we never liear of any one's being blamed 
 for loving too much. Christ, so far h'om blaming, con>- 
 inended the noman for loving nnich ; and said, " Her 
 sins, whicii are many, are forgiven ; for she loved much." 
 (Luke, vii. 47.) There is danger of our erring in loving 
 Christ too little, hilt no possibility of doing su in loving him 
 too nuich. Multiiiules have lamented their want of love 
 to him ; but no one was ever known to say, I ;im sorry 
 I have been so attache<l and devoted to the Saviour. 
 Since therefore our iuve should be j)roportioned to the 
 nature of the object on w horn it is j)hiced, we ought to re- 
 gard as worse than a pois(j!i()us serpent, those views 
 ■which have a ten«lencyto degrade Him in our estimation, 
 whose love is bliss indee<l ; who>e mnjesty exceeds de- 
 scription ; whose praises will l)e wi<le as the creation, 
 and hnsting as eternity; and who is " worthy to receive" 
 from angels and men " power, and riches, and wisdom, 
 and strength, and honour, and glory, and blessing." 
 
 6. Our next intpiiry is, what ^entimcms are most 
 ju-oductive o( joi/. Joys are of three kinds; sensual, intel- 
 lectual, and devotional ; and they rise above each other 
 in value, according as they lead the soul to him who is 
 the foiuitaiu of all felicity. The joys of sense are poor 
 and perishable, and bear no comparison with those of 
 intellect; while the pleasures of intellect sink unto 
 equal insigiuficance when brought in contrast with those 
 of devotion. 
 
 They who tru-t in the moral |)recepts for salvation, 
 must be chiefly indebted to their own goodness for their 
 joys; and as human nature is ever fickle and variable, 
 such pleasures will frequently be succeeded by doubt or 
 despair. Christians have a more perniancnt ground of hap- 
 piness, since they rejoice in him who is always the same. 
 
260 THE TENDENCY OF 
 
 *' For we are tlie circumcision, who worship GoH in the 
 Spirit, and rejoice in Cinist Je?us, and have no confidence 
 in the flesh." ''Pliil. iii. 3.) Having such a vSource of 
 consolation, tliey are exhorted to rejoice perpetually. 
 " Rejoice in the Lord always ; and again I say, re- 
 joice." (Phil. iv. 4.) 
 
 The privileges wliich they possess as the sons of God, 
 and the prospects of hlessedness set hefore them, are 
 sources of joy ; but the principal source, from the be- 
 ginning to the end of their course, is the Lord Jesus 
 Christ. When the Jailor believed in Christ, he imme- 
 diately began to rejoice in him. (Acts, xvi. 34.) And 
 the Apostle Paul in the prospect of death and judg- 
 ment rejoiced in the Lord, and said, " Yea, and if I be 
 offered on the sacrifice and service of your faith, I joy 
 and rejoice with you all. For the same cause also do ye 
 joy and rejoice with me." (Phil. ii. 17, 18.) 
 
 The bliss arising from faith in Christ is of the very 
 highest order, and approximates nearer to that of hea- 
 ven than any other that can be experienced on earth. 
 The Apostle Peter calls it a glorified joy ; that is, a joy 
 similar to what is experienced in glory : for he says, 
 " Whom having not seen, ye love ; in whom, though 
 now ye see him not, yet believing, ye rejoice with joy 
 unspeakable and full of glory." (1 Peter, i. 8.) We 
 suppose all will acknowledge, that heaven is a state of 
 perfect felicity ; and that just as our joys resemble 
 those experienced there, they must make us happy. 
 From this text we learn two things ; that the doctrine 
 of faith in Christ brings into the soul a foretaste of that 
 blessedness which is enjoyed above ; and that the per- 
 fection of that blessed stale is a rejoicing in Christ Jesus. 
 From which we Jisk, Can that doctrine be a useless one, 
 which thus introduces into the soul the beginning of 
 eternal blessedness ? Can those be right views of the cha- 
 racter of Christ, which do not prompt us to rejoice in 
 him with joy unspeakable ? Is it right to rejoice with 
 
THE TWO =Y^rKM? COMPARKO. 261 
 
 TiTispcikahle ji)y in a c-n^arnrc ? Wltiit tlion are M'e fo 
 infer ivspectiiiij tlie ideas wliiclj the primitive C'iri;;tia!i5 
 liad of Clirlst, wlicii they tlins rejoiced in idin ? 
 
 Since it is maidiest, that the happine-s of iieavcii will 
 consist in the adoration of God and tlie Lamb ; and 
 since it is e(|ually evident, tliat the hli<s of the most 
 cuiiueut Christians has arisen from a supreme attach- 
 ment to the Saviour ; we a^l^, Are the views of 
 Christ entertaiiie<l by us or l)y our opponent best cal- 
 eidated to inspire us witli a '"joy urispeaKalde and full 
 of j;lory ?" If it is true, rfiat the uund, when unper- 
 verled. athnires what is great and loves what is ainial)le, 
 we suppose there cm be no doubt, but that our 
 joy in Christ will ri^e in j)roportion to the idea which 
 we have ut' tlie exeellence of his character. Tliis being- 
 aduHtted. it will follow of course, that tho^e who regard 
 liiin as " God over all blessed for ever," will rejoice 
 in hi:n to a greater exient, than tiiey who consider intn 
 to be a man, or the most exalted among created beings. 
 
 1( with the most exalted views we can entertain of 
 Christ, we fall so far short of the standard to which the pri- 
 mitive Christians attained, how erroneous must those sen- 
 timents be, which have a tendency to siidv us lower 
 still : If joy unspeakable and fidl of glorv is to be ac- 
 quired by rejoicing in Clirist Jesus, how de>tructive 
 «o the happiness of men mtist those ideas be, which 
 lead them to infer, that it is nothitjg less than idolatrv 
 thus to rejoice in him ! And if the iiappiness of heaven 
 will consist in adoring " him who sittetli upon the 
 throne and the Lamb for ever and ever," how unfit must 
 they be to enter into that blessed place, who have all 
 their lives maintained that the Sou is not worthv, iu 
 common with the Father, to receive blessing, and ho- 
 nour, and glory, and power ! 
 
 The highest orders of created beings adore him as their 
 great Creator : -ee Phil. ii. 10, 11. and Rev. v. J3. If 
 we are deceived in loving him with a supreme affection, 
 
 Ll 
 
262 THE TENDENCY OF 
 
 how great must be their error, wlio thu^ consecrute to 
 him all their noble faculties? Are we afraid of erring in 
 imitating exam[)les so illustrious, as though it was 
 possible for them to be mit>taken, or as though that 
 which constitutes their happiness was not sufficient to 
 form ours ? Happy for us, we know that there 
 are no errors in heaven ; that he who is adored 
 by angels ought to be adored by men ; that the hap- 
 piness which is nearest allied to that experienced in 
 glory, is the greatest to which we can attain ; that those 
 views of Christ which are best fitted to communicate 
 this, are most worthy of being embraced by us ; and that 
 there are none which produce this effect so much, as those 
 which raise him in our esteem beyond the vauk of all 
 created beings; which lead us to place our affections 
 upon him ; and though we have not seen him, yet 
 " believing to rejoice in him with joy unspeakable and 
 full of glory." 
 
 7. The happiness of the soul consists very much 
 in actim. The mind of man cannot be happy without 
 food to nourish the activity of its thoughts. That system 
 therefore, which supplies the soul with the most pleas- 
 ing reflections, and which calls into exercise its noblest 
 faculties, must have the best tendency to promote its 
 felicity. Upon this, which we suppose to be an acknow- 
 ledged principle, let us inquire, whether the sentiments 
 of the Compiler or those of Trinitarians are found most 
 efficacious in propelling the soul to active exertion. 
 
 We are influenced to action by motives. If we seek 
 salvation solely through our works, gain nmst be the 
 animating motive ; if we perform all our duties from a 
 sense of the obligations Avhich we owe to Christ, love 
 will be the impelling cause of all we do. Whether 
 then will a faint hope of some distant good, or a firm 
 attachment to a faithful friend, inspire the soul with 
 the greater energy ? We think the latter. No sense of 
 duty will ever impel the soul like love. A soldier 
 
THE TWO SYSTEMS COMPARBD. 263 
 
 may obey his coniniandcr because he Kduws it is his 
 (hity to do so, and because fatal consequences are 
 attached to disobedience ; but he will need soinetliing 
 more than this to cause him to follow that commander, 
 with ardonr and pleasni'e, into whatever dan-'ers he may 
 lead him : — for this he must have a strong attachment 
 to his leader. 
 
 Those who expect salvation from the proper dis- 
 cliarge of their duties, can have nothing to excite 
 tliem to action but the commands of God, and the hope 
 of future reward : and if they esca[)e the melancholy 
 reflection, that God is a hard master for exacting of 
 tliein that which they themselves acknowledge they 
 caimot perform so well as they could wish, yet they 
 have little more to animate them in their duty than 
 the hope, that possibly at last they shall attain the 
 promised boon. This is not the case with those, who 
 trust in the sacrifice of Christ alone for accej)tance 
 with God : they have the commands of their heavenly 
 Father, and the prospects of eternal life to inspire 
 them ; and besides these, the love of Christ to con- 
 strain them : and this is to them the most powerful of 
 all n)otives ; and if we exannne we shall find, that it 
 produces greater activity, and affords greater happiness 
 in the discharge of every Christian duty, than any 
 other principle. 
 
 The strongest motives to obedience are drawn from 
 the doctrines of the Gospel. It was the doctrine of the 
 cross that made the Apostle Paul so active in his mis- 
 sionary career : and he argues, that this is the legi- 
 timate result of such a doctrine ; for he savs, " And 
 he died for all, that they who live should not lienceforth 
 live unto themselves, but unto him who died for them, 
 and rose again." (2 Cor. v. 15.) This bore him away 
 like a rapid torrent, sustained him under tlie greatest 
 afflictions, and impelled him "from Jerusalem roundabout 
 untolllyricum fully to preach the Gospel of Christ." It is 
 
264 THE TENDENCY OF i 
 
 to this {)rlucii)lo, when exhorting Christians to hcjlines?, 
 that he maUes his most powerful a})i)eals : "■ For ye 
 are bought with a price ; therefore glorify Cod iti your 
 body and in your spirit, wliicli are God's." (1 Cor. ii. 
 20.) Nor is the Apostle a solitary instance ; all who are 
 actuated by the same principle, resemble liim to an 
 extent exactly proportionable to the influence which it 
 has upon their njinds. 
 
 The system that excludes the divinity and atone- 
 ment of Clifist, like a moonlight evening in a northern 
 climate, where all is beautiful to the eye, but cold as 
 death, may appear agreeable to the eye of reason ; 
 but is found by woeful experience to benumb the most 
 active faculties of the soul. Let the different Christian 
 communities, and the life of every individual constitut- 
 ing these societies, be examined ; and it will easily 
 be seen, of what description of character they are \^ ho 
 are most lively and happy in the tlischarge of every 
 duly connected with religion. It is too notorious to be 
 denied, that in public and private duties, in attention to 
 their own salvation and in promoting the best interests of 
 others, men of evangelical sentiments occupy the most 
 prominent stations. Inquire who feel the most delight 
 in private communion with God, who are inost regular 
 in attention to the duties of religion in their fan)i!ies 
 and in public, and who are mosr, willing to encounter 
 danger in conveying the blessings of salvation to those 
 Avho have never heard the sound of the Gospel. Some, 
 after renouncing the doctrine of Christ's divinity, &c. by 
 perceiving the want of genuine devotion, the neglect 
 of family prayer, and the frivolity manifested on the 
 most sacred subjects by those to whom they had united 
 themselves, have been again reclaimed from their errors, 
 and have considered themselves as rescued from the 
 vortex of perdition. There needs not in our opinion 
 a more convincing proof than this, that the system is 
 radically wrong; and we think we cannot be mistaken 
 
TUK TWO SYSTEMS COMPA«BD. 265 
 
 on tliis pf»int, y'lnce the Saviour lias said, " A fifood tree 
 cannot brin^- torili ovil fVnit, luitluT ran a coiTii[»t tice 
 brinic torch good tVuit." 
 
 Tiie njind may be actively eni^aj^ed, and that (oi' a 
 long' series of years ; and yet, in reviewing its pursuits, 
 fin(i no pleasure in tlieui : l)nt this is not the ease with 
 that activity, which arises from the influence of the 
 doctrines we advocate. We may lament the lime that 
 has been spent in the pursuit of \^•orldly j)!easnres and 
 vain speculations ; but we have never been informed of 
 any one's having repented that he had been too actively 
 engag"ed in the love and service of Christ. There is no 
 remorse, no bitter reflection connected with a life sj)ent 
 in the mo-t zealous attacliment to him and his cause : 
 so far from it, activity in such employment constitutes 
 the bliss of the highest orders of beings. Since there- 
 fore otu' minds can be happy otily as they are actively 
 employe<l in serving the Lord Jesus Christ, we must 
 infer, that tho?e sentiments are best fitted to [)romot(^ 
 the felicity of nsen, wliich inspire them with moj't zeal 
 in his service; which, presenting to the soul the noblest 
 objects and sujjplying it with the most [)owerfid motives, 
 call into exercise all its active faculties. As the planets 
 are accelerated in theii* motion just as they approach 
 near to the sun, so Christians, just as they approximate 
 to Christ, in whom " dwells all the fulness of the 
 Godhead bodily," move forward with greater celerity 
 in every duty cotmected with theii- [)resent and ever- 
 lasting blessedness. 
 
 8. Lastly, we inquire, whether the sentiujents 
 efUertained by ns, or those stated in the A[)iieals, are 
 best calcidated to reconcile us to the tria/s of I'lje ; to 
 make us willing to depart from it ; and to prepare us 
 for his presence, " in whose presowe there is life, and 
 at whose right hand there are pleasures for evermore." 
 Adversity is the time to try not oidy our friends, but 
 our principles. Many have embraced doctrines dero- 
 
266 THE TENDENCY OF 
 
 gatory to the honour of Christ while surrounded with 
 heahh and prosperity, which in the hour of trouhle 
 and affliction they liave found of little avail. No one 
 can douht, that those views which enahle us to recog- 
 nize the hand of a kind Father in all our distresses, are 
 better fitted to promote our hap[)iness, than those 
 which lead us to look upon all afflictions as so n)any 
 inscrutable events of Divine Providence. 
 
 The sufferings of Christ present to the mind motives 
 for resignation, which can never be felt by those who 
 look upon these sufferings as unconnected with their 
 salvation. Are we redeemed from the j>it of destruc- 
 tion by his precious blood, and shall we repine at those 
 afflictions which are designed to increase our spiritual 
 comfort? Did it become him " for whom are all things, 
 and by whom are all things, in bringing many sons 
 imto glory, to make the Captain of their salvation per- 
 fect through sufferings ;" and shall we, while we profess 
 to be soldiers of the cross and followers of the Lamb, 
 murnuir at troubles which will bear no comparison 
 with those which the Saviour endured on our account? 
 Did he, in whom there is no sin, and in whose mouth 
 was found no guile, suffer so much for us; and shall 
 we, whose sins have deserved the lowest liell, be dis- 
 contented, if called to suffer reproach anil trials like our 
 blessed Saviour ? 
 
 How much consolation may be drawn from the ex- 
 ample of the Apostles, when regarded as inspired wri- 
 ters. Many are apt to think, that the divine favour is to 
 be measured by outward prosperity ; but in this we 
 see that they are greatly mistaken. Those holy men, 
 who stood highest in the divine favour, who were most 
 like Christ, and who were filled with the Holy Ghost, 
 were called to experience unexampled distress ; and 
 instead of being dismayed, we find them " rejoicing 
 that were they counted worthy to suffer shame for his 
 name." Did they, " of whom the world was not wor- 
 
THK TWO SYSTEMS CO^^I'A U KD. 267 
 
 thv," thus suffer ; and shall we, who staud iti so 
 nuich more need o( trials to purify our hearts, he di-;- 
 couraired, whea our sorrows will hear no coui[)arisou 
 with theirs? 
 
 The aid which God iM\[)arts, and tlie desii^n lie has 
 in view hy all the events of his providence, reconcile 
 the Ciu'istian to his appointed lot. To enumerate 
 all the encouraiiOMients which are given in the divine 
 word to support and cheer the mind in this vale of 
 tears, would lead us far heyond t)nr present design : let 
 u»* consider only one or two. God engages never to 
 leave us; for he hath said, 'Mwill never leave thee, 
 nor torsaUe thee ; so that mc may boldly say, 'I'he 
 Lord is my helper, and I will not fear what iiian shall 
 do unto me." (Ileb. xiii. 5, 6.) He engages to 
 grant us all we need; " For the Lord God is a sun and 
 a shield ; he \vill give grace and glory, and no good 
 thing will he withhold from them that walk uprightly." 
 (Psalm, Ixxxiv. 1 1.) Hehas taught usthatall ourtrialsshall 
 work for our good. " Now no chasteidng for the pre- 
 sent seemeth to be joyous, but grievous : nevertheless 
 afterward it yieldeth the peaceable fruit of righteousness 
 unto them that are exercised thenhy." (Heb. xii. 11.) 
 " For our light affliction, which is but for a Uioment, 
 worketh for us a far more exceeding and eternal \veight 
 of glory." (2 Cor. iv. 1/.) Supported by such encourage- 
 ment, and viewing every trial as designed to promote 
 his future happiness, no wonder that the Christian re- 
 joices even in tribidation, and thanks God for liis afflic- 
 tions as amongst his greatest mercies. What then 
 nnist we think of that system, as designed to pron)ote 
 the happiness of men, which, regarding oidy the moral 
 precepts as necessary, makes light of such encourage- 
 ments ? 
 
 What are the views of divine truth, which make the 
 soul most intrepid and happy in the hour of death ? It is 
 a truth which cannot be denied, that " to end well 
 
268 THE TENDKNCy OF 
 
 crowns all." VVc have never yet heard of any one's 
 (lying remarkably h;;[)j)y, who Isms denied the distingTiish- 
 ing doctrines of the Go>[)el. We find niarjy who have 
 abu>ed them, have been sorry for it in their last hours ; 
 some have felt the most poignant reg^ret, and liave ma- 
 nifested the greatest anxiety tliat their friends should not 
 imitate their example ; others have died with a moroseness 
 or a[)athy wliieh is far from being enviable : and re- 
 specting both every good man would say, " O my soul, 
 conse not tliou into their secret ; unto their assembly, 
 mine honour, be not thou united." (Gen. xlix. 6.) 
 Cot»trast such closing scenes with the deaths of thou- 
 sands who have died with opposite sentiments. Wit- 
 ness the Apostle Paul in the prospect of immediate 
 death : " For I am now ready to be offered, and the time 
 of my departure is at hand. I have fought a good fight, 
 I have finished my course, I have kept the faiib. Hence- 
 forth there is laid up for me a crown of righteousness, 
 which the Lord the righteous judge shall give me at 
 that day : and not to me only, but unto all them also 
 that love his appearing." (2 Tim. vi. 6, 7, 8.) Hear 
 one of modern times, in a letter written in the prospect 
 of encountering the last enemy, exclaim ; — 
 
 " I have now done with mortal things, and all to come 
 is vast eternity. Eternity! how transporting is the sound! 
 As long as God exists, my being and happiness are se- 
 cure. These unbounded desires, which the wide creation 
 cannot limit, shall be satisfied for ever. I shall drink at 
 the fountain-head of pleasure, and be refreshed with 
 the emanations of original life and joy. I shall hear 
 the voice of uncreated harmony speaking peace and inef- 
 fable consolation to my soul. 
 
 " I expect eternal life, not as a reward of merit, but 
 as a pure act of bounty. Detesting myself in every view 
 I can take, I fly to the righteousness and atonement 
 of my great Redeemer for pardon and salvation ; this 
 is my only consolation and hope. Enter not into 
 
HIE TWO SYSTEMS COMrAilEl). *2«)9 
 
 jjidgmcnt, () Lord ! with thy servant ; for in thy siij^Iit 
 ^hall no fli^h be justified. 
 
 '' Through liie blood of the Lamb I hope for an entire 
 vietory over the last enemy ; and that before this 
 comes to yon, I shall have reached the celestial heights : 
 and wiiiie you are reading these lines, i shall be ador- 
 ing before the throne of God, where faith shall be turn- 
 ed into vision, an<l these languishing desires satisfied 
 with the f\dl fruition of immortal love *." Who would not, 
 after witnessing such scenes, say, " Let me die the death 
 of the righteous, and let my last end be like his." 
 
 The doctrines of the Gospel not only enable the Chris- 
 tian to live well, suffer patiently, and die happily ; but 
 they ;ii>o prepare him to dwell in the presence of God 
 and the Laaib. Wl^ know of nothing besiiles these 
 that will produce such effects. Where they are not 
 embraced, we discover little '• meetness for the inheri- 
 tance of the saints in light," and little relish for those 
 tiiingj^ wh:cli constitute the bliss of heaven. These 
 doctrines give such views of the moral character of 
 God, e.vcite such hatred to sin, and ins[)ire the mind 
 with sueh desires to be like the Saviour, that when it 
 is renewed by them, it is sai<l to be" renewed after the 
 image of him who created it i.. righteousness and true 
 holiness." When the soul is thus born again, and the 
 divine image is impressed upon it, it is fitted to dwell in 
 his presence, it is made meet for the 'society in whicii 
 it will be placed, and has a relish for those pleasures with 
 wliich it will be surrounded. 
 
 From a co;isideratioti of the nature and employment 
 of the heaveidy world, many things strike us as incon- 
 gruous in tliose creeds, which exclude the divinity and 
 atonement of Christ. The inhabitants of heaven will 
 be employed in ascribing praises to God and the 
 Lamb : b;u how can they, who do not believe 
 him to be the propitiation for their sins, say," Unto 
 
 M m 
 
270 THE TENDENCY OF THE TWO SYSTEMS COMPARED. 
 
 him that loved us, and washed us from our sins in 
 his own blood, and has made us kings and priests 
 unto God, even his Father : to him be glory and 
 dominion for ever and ever. Amen?" (Rev. i. 5, 6.) 
 How will they, who have spent all their lives in under- 
 valuing his blessed character, be able to say with a loud 
 voice, " Worthy is the Lamb that was slain, to receive 
 power, and riches, and wistlom, and strength, and honour, 
 and glory, and blessing ?" (Rev. vi, 12.) They who 
 refuse to adore the Saviour on earth, cannot surely look 
 forward with much pleasure to that as a state of per- 
 fection, in which the chief bliss will arise from ascrib- 
 ing " glory to him who sitteth upon the throne, and to 
 the Lamb for ever and ever." Those who begin to speak 
 against the divinity of Christ, are often led to speak 
 of him as thougli he were an enemy rather than their 
 best friend, and are perpetually waging war with those 
 passages of scripture which give him more honour than 
 they think his due : a strange preparation this for the 
 everlasting contemplation of his person, and enjoy- 
 ment of his presence. If when this mortal shall put 
 on immortality, all the powers of our glorified bodies 
 and purified spirits shall be employeil in praising the 
 Redeemer, is it possible for us in this imperfect state 
 to love and adore him to excess ? and can those be right 
 views of his character, which lead us to disapprove of 
 that which must constitute our eternal blessedness ? Anxi- 
 ous that the minds of our readers should be particu- 
 larly fixed on this view of the subject, we leave it 
 to their serious consideration, hoping it M-ill appear 
 evident to all, that the system which we advocate is 
 alone able to secure the present peace and future hap- 
 piness of mankind. 
 
 FINIS. 
 
n