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 1 
 
 2 
 
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 4 
 
 S 
 
 6 
 
-i 
 

 THE 
 
 ROOT AND OFFSPRING OF MYID, 
 
 OR, THE 
 
 SCRIPTURE DOCTRINE 
 
 R£6ABDIN6 TH£ 
 
 COHSmUTION OF THE BEBEEBEE'S PEBSON. 
 
 BY THE 
 
 Rev. IV alter M'GILVRAY, D.D. 
 
 AUTHOR OP "LECTURES ON JUDE," « THE MAn 
 QUICKENED/' "PEACE IN EELliviNG,'' L. 
 
 MONTJREAL; 
 
 PRINTED BY J. O. BECKET. 2iii ST. PAUL STREET 
 
 MDOCCXLVIII. 
 
PRlSFACE. 
 
 The following Discourse having been 
 delivered in Gabriel Street Church, Mon- 
 treal, the preacher was requested to furnish 
 a copy for the press, by certain friends who 
 were present on the occasion. Hoping it 
 tnay in some measure answer the expecta- 
 tions of these friends, by helping to disse- 
 minate sound views regarding the Consti- 
 tution of the Redeemer's Person, the sermon 
 is, with much pleasure, placed at their 
 disposal, by one who desires to "count 
 all things but los^ for the excellency of the 
 knowledge of Christ Jesus the Lord.'^ 
 
 2 I Z1(d 
 
-r 
 
 THB 
 
 M / 
 
 <* B « 
 
 ROOT AND OFFSPRING OF DAVID ; 
 
 OR, THE 
 
 SCRIPTURE DOCTRINE 
 
 REQARDINQ THE 
 
 CONSTITUTION OF THE REDEEMER'S PERSON. 
 
 Matthew xxii. 41—46. 
 
 •• While the Pharisees were gathered toirether Jesn« 
 a«ked them, saying. What thing ye of Christ ?wZa 
 
 LTth'u'n'tJ J*"^»">' T*^ '!,'"'» "^^^ «o„ of David^^'ne 
 
 Lo d sail Th."r ''•'".^"''^ '^^"•^ '" «Pi"' ««» him 
 n^^ ri.rh7L ^'Z* M^,''"° I**'"* ""^« "*>' Lord; Sit thou on 
 rfDafMilf"''' *1'J '"jJ^elhine enemies thy footstoo?? 
 nn mJn ^''^\f'*" ^.m Lord, how is he his son 1 And 
 no man was able to answer him a word ; neither du?st 
 
 q'uJstirs?' '"'" ''''' '^y ^-'''' -'^ »- any m^ 
 
 In this passage it is stated that when the 
 Pharisees were gathered together, Jesus 
 asked them, saying, « What think ye of 
 Christ ? Whose son is he ?» to which they 
 answered, <' The son of David ;" and thek 
 reply, so far as it went, was correct. But 
 
 a3 
 
although it was the truth, it was yet not the 
 whole truth ; and our Lord, with a viev/ to 
 convince them of this, followed up his first 
 question by a second, " How then doth 
 David, in spirit, call him Lord, saying, 
 The Lord said unto my Lord, Sit thou at 
 my right hand until I make thine enemies 
 thy footstool. If David then call him Lord, 
 how is he his son ?" And the Evangelist 
 tells us, that "No man was able to answer 
 him a word." 
 
 From this it appears that the Pharisees, 
 with all their pretensions to Scriptural 
 knowledge, were ignorant of the real cha- 
 racter of the Messiah. They did not seem to 
 comprehend how he could at the same time 
 be David's son and David's Lord, or, in 
 other words, they did not understand the con- 
 stitution of his person as Emmanuel — God 
 with us.^ And yet if they had studied thehr 
 own prophecies aright, they could not have 
 failed to perceive that the representations 
 there given of him, corresponded in all 
 respects with the statements of the Psalmist. 
 
 
 M / 
 
 c 
 
 n 
 
For theie he is sometimes spoken of as ^' m 
 child," and yet as the " mighty God ;" an 
 "a son," and yet as "the everlasting 
 Father." In one place he is represented a» 
 a servant, acting in an inferior and subor- 
 dinate capacity ; in another as the supreme 
 Creator, and the sovereign proprietor of all 
 things. In many passages he is brought 
 before us an object of compassion, bruised, 
 buffetted, rejected and despised; in others, 
 he is set forth as the centre of universal 
 homage, with kings and rulers kneeling at 
 his footstool, and nations hastening to 
 acknowledge his sway. From these con- 
 trasted accounts of the Messiah's character, 
 we see how truly the spirU of prophecy 
 cslineated the mystery of His person, and 
 -how remarkably the great truth, which con- 
 founded the wisdom of the Pharisees, is 
 confirmed by those " holy men of old, who 
 spake as they were moved by the Holy 
 Ghost." ■ 
 
 With the view rf unfolding this subject 
 more fully, we shall first endeavour to provo 
 
 A 4 
 
that Christ is David's Lord : In the second 
 place/jhat he is also'David's son ; and in 
 'the last place we shall go on to show how 
 clearly both these parts of his person, 
 his Humanity, and his Divinity, develop 
 themselves in the facts and circumstances 
 of his life. Consider what we say, and 
 may the Lord give you understanding in 
 all things. 
 
 In proceeding to prove that Christ is 
 David's Lord, we would observe that there 
 are four parties who may be considered as 
 primarily concerned in this question, and 
 whose testimony should be sufficient to 
 decide it. These are, God the Father; 
 Christ himself; his disciples on the one 
 hand, and his enemies on the other. Should 
 we find the whole of the parties now men- 
 tioned concurring in their testimony, we 
 presume that their evidence may be re- 
 garded as conclusive. 
 
 1 . Appealing, then, to the testimony of God 
 the Father^ what does he say regarding the 
 point before us ? Without citing the various 
 
9 
 
 places in which the Divinity of the Messiah 
 IS either distinctly assumed, or expressly 
 asserted by the Old Testament writers, 
 we shall content ourselves by simply refer- 
 ring to one or two passages in which the 
 Father is represented as recognizing, direct- 
 ly and personally, the co-equality of the Son. 
 In the prophecies of Zechariah* we find 
 the fin; person in the Godhead speaking 
 on this wise, "Awake, sv/ord, against 
 my shepherd, against the man that is mv 
 ^eUow,^^ (or compeer,) saith the Lord of 
 Hosts." And in a passage quoted by the 
 Apostle from the Book of Psalms, <'• the 
 Father saith unto the Son, thy throne, O 
 God, IS for ever and ever : a sceptre of' 
 righteousness is the sceptre of thy king- 
 dom." t Now, we are told that Jehovah is 
 ^^^a jealous God," and that « he will not ^ve 
 his glory to another;" and we may there, 
 fore feel perfectly sure, that if Christ were 
 not a Divine being, he would not permit 
 
 t Compare p,. 45^61, witbHeb. 1^, 
 
 A 5 
 
10 
 
 such declarations as these to be entered on 
 the record in His name. 
 
 2. But the second party of whom we 
 have spoken as interested in this matter is 
 Christ Himself, and what testimony did he 
 give on the subject ? The passage which 
 stands as our text plainly indicates the 
 light in which he intended this question to 
 be viewed. Had He been merely a man, 
 why should he have objected to the state- 
 ment made by the Pharisees ? Was it not 
 the fact that He was David's son, that He 
 was sprung from the root of Jesse ? This 
 was clearly and undoubtedly the case, and 
 if he was norhing more than man, the 
 objection that He took to the answers of 
 the Pharisees, and the quotations which 
 He adduced from the writings of the Psal- 
 mist to prove that He was David's Lord, 
 were only fitted to lead to confusion, or 
 rather to manifest deception. But this is 
 not the only place in which claims of a 
 similar nature are advanced by Him. 
 There are several passages in which H^ 
 
 » 
 
It 
 
 speaks of himself as a Divine being, and 
 asserts his identity and equality with God • 
 
 My Father worketh hitherto, and I 
 work." f 
 
 " He that hath seen Me, hath seen the 
 Father." | 
 
 Just think of any human being venturing 
 to use such language ! Were the most 
 exalted individual that ever bore the 
 human form to say in our presence, « He 
 that hath seen me, hath seen the Father " 
 would we not instantly pronounce him to 
 be a blasphemer or a madman ? If Christ 
 however, bore this record of himself, we see' 
 not how evej. the deniers of His Divinity 
 can get rid of the conclusion which his 
 language involves. For although they may 
 persist in maintaining that Christ was a 
 mere man, they still admit that he was a 
 perfect man, and therefore incapable of 
 stating an untruth, or of encouraging the 
 
 •John 10-30, t John 5-17. ',l^;;7l7ir~ 
 ■ A 6 
 
M 
 
 slightest approach to imposition or deJusion 
 And yet to say in the face of His own dis- 
 tinct and decisive declarations that He was 
 nothing more than man, is to convict Him 
 of the deepest and the deadliest of ail sins 
 -the sin that hurled the ruined angels from 
 Heaven-the sin that brought misery and 
 wrath upon the human race— the sin m 
 short, to which all the evil in the universe 
 IS to be primarily traced-the sin of amnr- 
 tng to o* equality wUh God. If Christ was 
 but a man, then we maintain that he 
 was not even an honest man; for no 
 honest man would thus assert his claim to 
 Divme honours so directly and unequivo- 
 cally as He does. No mere creature could 
 ever, without the most impious presump- 
 tion, say of himself, under any possible cir- 
 cumstances, or in any conceivable sense 
 / and my Father are One /" 
 3. But, besides his own testimony, we 
 appeal to that of His disciples. No one 
 can doubt that they were competent wit- 
 nesses in such a case as this. They knew 
 
 '■ 
 
13 
 
 their master well. They were with Hiiil, 
 both in public and private, and must have 
 been thoroughly acquainted with the views 
 which he entertained regarding His own 
 character. The relation in which they stood 
 to Him, and the manner in which He acted 
 towards them, must, independently of His 
 own direct statements, have forced every 
 moment upon their minds, the exact nature 
 of the position which He sustained amongat 
 them. If familiar intimacy be fatal to un- 
 
 loundedpretensions,itsverdicti8allthemore 
 conclusive when it is given in favour of real 
 and rightful claims. Then what did his dis- 
 ciples think of Christ? Did they believe 
 Him to be the Son of God ? On one occa- 
 sion our Lord put the question to them 
 himself-.. Whom do men say that I the 
 Son of man am ?» The disciples answered, 
 Some say that thou art John the Baptist 
 somei-^lias, and others, Jeremias, or one of 
 the Prophets." After thus hearing the con- 
 flicting views of the multitude concerning 
 Hun, he wished to know their own seaU- 
 
 a7 
 
14 
 
 ments on the subject : " But whom say ye 
 that I am ?" And Simon Peter answered 
 and said—" Thou art the Christ—the Son 
 of the living God /" , 
 
 Now, mark the manner in which oui 
 Lord received this answer — " Blessed art 
 thou, Simon Bar-jona, for flesh and blood 
 hath not revealed it unto thee, but my Father 
 which is in Heaven." * What ! would 
 not " flesh and blood," or— which means 
 the same thing— would not his own com- 
 mon sense and natural perception have been 
 sufficient to convince Peter that Christ was 
 a man, if his answer was intended to con- 
 vey nothing more ? Did it need a special 
 revelation from Heaven to assure him of 
 such a simple, unmistakable fact ? The 
 confession of the Apostle, therefore, and the 
 comment which our Lord made upon it, 
 are utterly incapable of any rational inter- 
 pretation, except on the understanding that 
 the words imply what they plainly intimate, 
 
 •^'^ 
 
 •thew ivi. 13, 17. 
 
15 
 
 viz., that Peter declared Christ to be a 
 Divine person ; and for rightly apprehend- 
 ing this supernatural truth, the Apostle 
 must have been indebted to supernatu- 
 ral aid, for " no man can say that Jesus 
 is the Christ, but by the Holy Ghost." 
 
 But among many testimonies to the same 
 effect, which might be collected from the 
 sayings and doings of the Apostles, we 
 shall confine ourselves to one other, which 
 will be sufficient to confirm the statement 
 already adduced. The instance to which 
 we refer is to be found in the case of 
 Stephen, the first of the Gospel martyrs. 
 
 We read of him that he was " a good 
 man, and full of the Holy Ghost;" and 
 when he was led forth to be stoned for 
 adhering to the faith, we are told that 
 " looking steadfastly up to Heaven, he saw 
 the glory of God, and Jesus standing at the 
 right hand of God. " His enemies, enraged 
 at the holy rapture with which this hea- 
 venly vision inspired the bosom of the trium- 
 phant sain-, an upon him with one accord 
 
 A 8 
 
16 
 
 and <' stoned him^eaUmg upon God, and 
 saying, Lord Jesus receive my spirit." • 
 Now, it is very remarkable that when the 
 Father and the Son were both present to 
 iisview at the same time, he should have 
 called upon the second rather than the first 
 and have commended his soul to the Son 
 instead of commending it to the Father. 
 Jl Chnst be only a man— a mere creature— 
 to mvoke Him at all would have been 
 Idolatry,; to invoke Him in preference to 
 Jehovah would have been the most direct 
 and daring impiety ; to invoke Him in 
 the very article of death— at the very mo- 
 ment when he was about to appear in the 
 presence of the supreme Judge, would have 
 been the perfect climax and consummation 
 of blasphemy. But is it possible— is it 
 credible that a good man, full of the Holy 
 Ghost, should have been guilty of this sin ? 
 and guilty, too, at the very time when he 
 was laying down his life as a martyr for 
 
 itf 
 
 i 
 
 \ t 
 
 * Acts viLfiS— §9, 
 
17 
 
 I 
 
 \v 
 
 
 the truth? It is clearly incredible— -it 
 is quite impossible ; and the conduct of 
 Stephen, therefore, at this solemn and mo- 
 mentous crisis, proves how thoroughly and 
 confidently the disciples believed the Divi- 
 nity of Christ. 
 
 4. But in further confirmation of this doc- 
 trine we appeal finally to the testimony of 
 Hia enemies. Of course, they denied that 
 he was a Divine person ; but it is not 
 with the view of ascertaining their own 
 belief in regard to this point that we 
 refer to them : we know too well what 
 they "thought of Christ." The question 
 on which we appeal to their evidence is 
 this, viz. : whether they understood our 
 Lord to assert his right to the honours of 
 Divinity ?— whether they had any certain 
 grounds for supposing that he regarded 
 himself as a Divine person ? Their op- 
 position to him turned mainly on this pre- 
 cise question. He said he was the Christ 
 —-the Messiah promised to the fathers. In 
 
 accordance with the whole tenor of the 
 
 a9 
 
11 
 
 18 
 
 prophecies, he Amher asserted that the Mes- 
 wah was to possess the nature of God, so as 
 to be essentially one with Jehovah. They 
 refused to believe that he was the Christ, 
 and they affected to be greatly shocked at 
 the Idea of his claiming equality with God. 
 We are told that on one occasion « they 
 took up stones to stone him because he 
 said he was the Son of God, making him- 
 self equal to God." • I„ this passage you 
 wd! observe that the Jews considered 
 Christ as making himself « equal to God » 
 because « he said he was the Son of God •" 
 or m other words, they understood the Son 
 to be equal with the Father. They did 
 not draw those nice distinctions that 
 certain parties are accustomed to make • 
 ftey did not say that to call himself the 
 Son of God was a different thing from his 
 claiming to be very God. On the contrarv 
 they rightly regarded the one as inferring 
 and necessarily comprehending the other j' 
 
 * John T. 18. 
 
 

 Id 
 
 and hence when he said he was the Son 
 of God, they immediately charged him with 
 making himself equal to Ood. It is true 
 that the title now mentioned does not ■&!- 
 ways im]jly equality with God. Angels, 
 for example, are called the Sons of God, and 
 accordingly we read, that when the work of 
 creation was completed, "the morning stars 
 sang together, and all the Sons of God 
 shouted for joy. » Believers are also called 
 the Sons of God : « Behold (says John) 
 what manner of love the Father hath be- 
 stowed upon us that we should be called 
 the Sons of God." But Christ is not the 
 Son of Ood in either the one or the other of 
 the senses in which the name is here used. 
 He is not, like the angels, his Son by 
 creation, for he was never made : neither 
 18 he, like believers, his Son by adoption, 
 tor he was never an alien ; but he is his 
 Son m a high, and divine, and ineffable 
 sense ; a sense in which it is said of him 
 that he is God's « own" Son, God's " o»rf«" 
 Son ; a sense which implies a mutual par- 
 
20 
 
 ticipation of essence, power, and glory ; — 
 so his Son, that the Son can say of the 
 Father, as we have seen, " I and my 
 Father are one ;" and that the Father can 
 say of the Son, "thy throne, O God, is 
 for ever and ever, a sceptre of righteous- 
 ness is the sceptre of thy kingdom." It 
 was because he called himself the Son 
 of God in this distinct and pre-eminent 
 meaning of the term that the Jews regard- 
 ed him as asserting essential identity with 
 God, and that they therefore proposed to 
 stone him to death as an open and con- 
 victed blasphemer. 
 
 But there is another instance in which 
 the conduct of his enemies serves to throw 
 still clearer light upon this point. The 
 proof to which we now refer arose from 
 the circumstances connected with his last 
 trial. He was arraigned, as the sacred 
 historians inform us, on two separate 
 charges, the one civil, the other ecclesiasti- 
 cal. For the first of these he was tried before 
 the civil tribunal of Pilate. He was ac- 
 
 ;ii 
 
21 
 
 ;j 
 
 '•^: 
 
 \/ 
 
 cused of sedition, and witnesses were ex- 
 amined with the view of proving that he 
 had inculcated treasonable doctrines, and 
 entertained the design of overthrowing the 
 authority of Ccesar, and having himself 
 proclaimed " king of the Jews." After 
 full investigation, however, it was found 
 that this charge could not be proved, that 
 the kingdom which he spoke of establish- 
 ing was a spiritual empire — a kingdom 
 not of this world, and therefore a kind of 
 sovereignty that involved no rebellion 
 against the civil rule of CeBsar. The 
 Judge, perceiving the fallacy on which 
 the accusation rested, was compelled to 
 acquit him, and to declare, in the face of 
 his disappointed and infuriated enemies, 
 " that he found no fault in him." Deter- 
 mined, however, to compass his destruc- 
 tion, they charged him with the sin of 
 blasphemy, and had him arraigned before 
 the Sanhedrim, the Supreme ecclesiastical 
 Court of the Jewish Church. When the 
 case came on for trial, it appears that 
 
M 
 
 the witnesses for the prosecution, "did 
 not agree" among themselves ; their evi- 
 dence was so confused and contradictory 
 that nothing could be made of it, and the 
 malice of his persecutors was aboutto be de- 
 feated hereagain. But his judges, who were 
 the secret instigators of all the proceedings 
 against him, being anxious, if possible, to 
 discover some ground of conviction on 
 which to condemn him, resolved at last to 
 appeal to the testimony of the accused 
 himself. Putting him, therefore, upon 
 oath, the President of the Court said to 
 the prisoner at the bar, " I adjure thee by 
 the living God that thou tell us whether 
 thou be the Christ the Son of God." What 
 was the reply? Life or death depended 
 on the answer that might be returned. 
 " And Jesus said, / am."* W!i: reupon the 
 High Priest, to express his ahbi.m jce oi 
 the presumption and profanation of which 
 he supposed him to be guilty, " rent his 
 
 • Mark xiv. 68. 
 
 ' 
 
 / 
 
 C 
 t 
 IJ 
 
clothes," and exclaimed, "What need 
 we any further witnesses ? ye have heard 
 the blasphemy— what think ye ? And they 
 I all condemned him to be guilty of death." 
 
 Now, was there any mistake here ? Did 
 Christ really mean to assert that he was 
 the Son of God, which, as we have already 
 seen, the Jews regarded as expressing 
 equality with God ? Did our Lord on this 
 solemn and critical occasion intend to 
 maimain this point— to affirm this distinct, 
 decisive, and all important fact ? If not, 
 why did he allow any doubt to rest upon 
 the matter ? Why did he not attempt to 
 explam his statement, and to tell the Court 
 that his answer was misunderstood ? that 
 he did not mean to say he was the Son of 
 God in the Divine sense which they attach- 
 ed to the title, that he only used that 
 sacred name in an inferior and subordinate 
 sense. Had there been any actual misun- 
 derstanding of this kind, can we suppose 
 that our Lord would not have instantly 
 interfered to correct it > Most assuredly he 
 
2i 
 
 would. His duty to God, his dTity to him- 
 self, his duty to his cause, arid followers, 
 and even his duty to his accusers and per- 
 secutors, all required that he should. The 
 circumstance, therefore, of his offering no 
 explanation is a proof that there was no 
 mistake, that his meaning was correctly 
 understood, and that he did intend to affirm 
 distinctly and unequivocally that he was 
 a Divine person. For this confession it 
 was that he was put to death. Pilate 
 acquitted him, as we have seen, but the 
 Jews said, " we have a law, and by our 
 law he should die ;" and it was by their 
 law, pronounced in the Council of the 
 Sanhedrim, that he was condemned ; and 
 the charge on which his condemnation 
 rested— a charge which he himself ex- 
 pressly admitted, and the only charge that 
 was really proved against him, was that 
 he maintained he was " The Christ, the 
 Son qf the living God,^^ 
 
 To deny the Divinity of Christ, there- 
 fore, is to deny the very doctrine for which 
 
\ / 
 
 25 
 
 he died. The Socinians, disowning him 
 as a Mediator, speak of him simply as a 
 martyr, while, with the most marvellous 
 inconsistency, they reject the great truth 
 tor which he was condemned to suffer. 
 They leave him a martyr without a^testi- 
 mony. But it was not so. The stone 
 which these builders have rejected, the 
 same has become the head of the corner. 
 " Whosoever shall fall on this stone shall 
 be broken, but upon whomsoever it shall 
 lall, it shall grind him to powder." 
 
 The evidence which we have thus ad- 
 duced in proof of this cardinal doctrine of 
 Christianity, lies, as you will observe, on 
 the very surface of the record. It forms 
 but a mere fractional part of the evidence 
 which the Scriptures furnish in reference 
 to this vital point. We have, however 
 purposely abstained from taking a wider 
 scope, conceiving, a. we do, that one argu- 
 ment, provided it be sufficient, is as good 
 as a thousand, while at the same time it is 
 much more likely to be accnvntpUr rr..^u^^ 
 
 y 
 

 M 
 
 26 
 
 and distinctly remembered. A Jarge ac- 
 cumialation of passages has generally the 
 effect of fatiguing the attention, breaking 
 the line of thought, and leading to scattered 
 inferences and unsatisfactory conclusions. 
 The proofs we have brought forward are so 
 simple that the most unlearned can under- 
 stand them, and yet we think sufficiently 
 conclusive to satisfy the mind of any 
 candid; inquirer. 
 
 II. Having thus proved that Christ is 
 " David's Lord," let us now turn to the 
 second point suggested by the passage be- 
 fore us, and show how he is also " David's 
 Son." Nor is there any occasion to detain 
 you long with the discussion of this point, 
 for there are comparatively few to be found 
 in these times at least, who have any doubt 
 regarding the actual Humanity of Christ. 
 It is, however, possible, that there may be 
 some who do not realize this part of his 
 personal constitution so clearly and closely 
 as they should. We are inclined to think 
 
 i 
 c 
 
* 27 
 
 that there are certain classes of professed 
 Christians who fix their regards so entirely 
 on the Divine character and perfections of 
 the Redeemer, as to lose sight, in a great 
 measure, of his human nature, with all the 
 interesting arid vitally important consider- 
 ations connected therewith. Of such it 
 may be said that they have no accurate 
 conception of Emmanuel's person, and 
 that the being of whom they think, when 
 they direct their contemplations towards 
 the Mediator of the New Covenant, is not 
 the Christ of God, but an imaginary Christ 
 of their own. If the Unitarian nullifies 
 the scripture character of the Redeemer by 
 denying his Divinity, those to whom we 
 now refer nullify it almost as much by 
 leaving habitually out of view his true and 
 proper Humanity. It is therefore not unim- 
 portant that this branch of our subject 
 should be brought under your notice as 
 well as the other, although it does not call 
 tor the same amount of examination, in 
 consequence of there being little or no 
 
disposition on the part of Bible readers to 
 dispute the doctrine that is commonly held 
 in reference to it. All that is necessary, 
 therefore, is simply to state that doctrine as 
 it is laid down in the Divine word. And 
 in order to connect this topic more closely 
 with that which we have just been discus- 
 sing, we shall select a passage in which 
 the two seem to be purposely combined, 
 and immediately contrasted, as if with the 
 express design of their throwing the 
 strongest light, the one upon the other. 
 The passage to which we allude is to be 
 found in the ninth chapter of Isaiah's pro- 
 phecies, at the sixth verse, where we read 
 as follows : — " For unto us a child is born, 
 unto us a son is given, and the government 
 shall be on his shoulder ; and his name 
 shall be called Wonderful, Counsellor, the 
 Mighty God, the everlasting Father, and the 
 Prince of Peace." Here the Messiah is de- 
 scribed both by his personal characteristics 
 and by his official titles. The terms ** Coun- 
 gellor," and "Prince of Peace" are, w© 
 
need hardly observe, qfficM designations ; 
 and the epithet " Wonderful," is clearly de- 
 signed to express the rare and pre-eminent 
 qualities pertaining to his Mediatorial cha- 
 racter generally. Hence the personal terms 
 by which he is described are, " the child 
 born," 'Mhe son given," "the Mighty 
 God," and " the everlasting Father ;" and 
 these, taken together, furnish us with a 
 very remarkable proof of his twofold na- 
 tures, as God and man— a proof that is 
 far more pregnant and conclusive than it at 
 first sight appears. 
 
 1. With regard, first of all, to his Man- 
 hood, it is declared that he is "born." 
 He was not, like Adam, created at once 
 out of the dust of the earth ; neither was 
 he, like Eve, formed out of the substance 
 of another human being, by the direct in- 
 terposition of God ; but he was conceived 
 in the womb, and carried in the womb, 
 and came forth from the womb of an 
 earthly mother. There cannot be a plainer 
 proof of real and unquestionable humanity, 
 
 M 
 

 do 
 
 than the fact of his being born^ and " bora 
 of a woman." But it is stated further : 
 
 2. That he was born " a child." To U8 
 a child is born " He did not come into 
 this world with all his powers of body and 
 mind completely matured and developed.* 
 On the contrary, he appeared in the form 
 and in all the feebleness of infant Humanity. 
 Like any other child he was " wrapped in 
 swaddling bands," and laid in a cradle, 
 though that cradle was but a manger. 
 And from all that we read of the childhood 
 of Christ, we have no reason to suppose 
 that it was marked by any peculiarities 
 inconsistent with that period of life. We 
 have rather every reason to believe that 
 when he was a child he thought as a child, 
 and spake as a child, and acted as a child, 
 until in the course of time he came to 
 "put away childish things." The state- 
 
 * It may suggest an illustrative thought in connection 
 with this point, if we remind the reader of the ancient 
 Great fable which relates that the goddess Minerva 
 spranjr fulLarmed from the head of Joye, 
 
81 
 
 ment of the Evangelist plainly proves this, 
 for he declares of him that <' he grew in 
 wisdom, and in stature," language re- 
 ferring both to his intellectual and physical 
 development, and which directly implies 
 that he passed through the usual and gra- 
 dual progress by which childhood and 
 youth mount up, and merge into manhood. 
 We have therefore another proof of his 
 Humanity in his being born a child, and 
 thus becoming manifest in the flesh after 
 the usual manner of men. But it is men- 
 tioned yet further : 
 
 3. That he was given as a son — " to us 
 a son is given :" not a stranger, not a fo- 
 reigner, but a genuine son of man, is here 
 given to men ; for such is evidently the 
 meaning of the prophet's words. To bring 
 out their full significance, it may perhaps 
 be necessary to give you a brief illustra- 
 tion. We have all read or heard, in the 
 tales of superstition, of infants being 
 taken away by a certain class of unearthly 
 beings, and other infants bearing a le- 
 
32 
 
 semblance to them, but not belonging to 
 this world, being left in their place ; which 
 infants, as they grew up, manifested by 
 their singular peculiarities, their strange 
 and uncongenial dispositions, that though 
 they wore the human form, they had no real 
 connection with the human race. But the 
 case was far otherwise with the " holy 
 child Jesus." He not only became par- 
 taker of flesh and blood, but he was made 
 " in all respects like unto his brethren ;" 
 and showed himself to be possessed of all 
 the essential features, even down to the 
 physical weaknesses, and sinless infirmi- 
 ties peculiar to the nature which he assum- 
 ed. Had there been any thing about him 
 that was alien from the spirit of humanity, 
 the disciples would not have treated or 
 trusted him as they did. Men naturally 
 recoil from beings not of their own species. 
 They are startled by even the fancied ap- 
 proach of such beings, and so far from 
 consenting to hold any communion with 
 them, all the superstitious instincts of their 
 
33 
 
 nature are quickened into keenest alarm, 
 by the bare idea of being in their neigh- 
 bourhood. We may, therefore, feel as- 
 sured, that if there had been anything in the 
 conduct or spirit of Christ that was at va- 
 riance with the intrinsic qualities of human 
 nature, the disciples would not have cher- 
 ished towards him the entire confidence 
 and familiar affection which they so uni- 
 formly displayed. John would not have 
 leant on his bosom with such fearless love 
 nor would little children (the sharpest, be- 
 cause the most natural of all observers), 
 after looking into his eyes, have gone into 
 his arms to receive his blessing. Here, 
 then, we find the best proof, and also the 
 most complete one, of the undoubted Hu- 
 manity of Christ. 
 
 Now, look for a moment at the contrast 
 which the language of the prophet presents. 
 " A child ;" who is this child ?—" the 
 Mighty God !» " A Son ;" who is this 
 Son ?— « The everlasting Father !" This 
 is the most extreme and extraordinaiy con- 
 
34 
 
 trast that ever came within the range o^ 
 human thought. " A child" represents the 
 lowest class of rational creatures that we 
 are acquainted with, and represents that 
 class at its lowest point of rationality. 
 There arc, as we have reason to believe, 
 many classes of intelligent beings above 
 us, but there is none, so far as we know, 
 below us. And yet this child— this least 
 and lowest of all rational creatures is 
 declared to be not only " God," but as 
 if to make the contrast as complete as is 
 conceivable, or possible, the child is " the 
 Mighty God /" 
 
 Again, " a son" intimates descent from a 
 previous parentage ; it speaks of one who 
 has had a beginning, and who may there- 
 fore have an end ; but " yet" this son is de- 
 clared to be not only the '* Father," but ^Hhe 
 everktsting Father !" This is as trans- 
 cendant a contrast in respect of time, as 
 the other is in respect of position. If a 
 child and the Mighty God combines the 
 lowest with the loftiest of all intelligent 
 
 h! 
 
\ 
 
 36 
 
 beings, a son and the everlasting Father 
 connedts the nursh'ng of time with the 
 Ancient of Days. This union of nalures 
 and qualities in the person of Christ is con- 
 fessedly the greatest wonder in the universe 
 of God ; it is the most stupendous and m- 
 tonishing of all heaven's miracles ; it is, in 
 short, the mystery of mysteries. Reason 
 attempts in vain to realize it. Imagination, 
 with all her strength of wing, flutters far, far 
 beneath it. Faith alone, is able to look into 
 these things, with any thing like a clear and 
 penetrating vision, and even faith, which 
 "knows what passeth knowledge," is 
 compelled to exclaim, " without contro- 
 versy great is the mystery of godliness^ 
 God manifest in the flesh !" 
 
 III. But we now pass on lo the last point 
 suggested by the subject before us, and 
 that IS to show you how these two parts 
 of the Redeemer's person, his Humanity, 
 and his Divinity, are found developed in 
 the facts and circnmfifnnnoc ^f i.:« lir- , 
 
S6 
 
 and when we have done this, the great 
 truth which we are considering will be 
 brought forth, not only in a doctrinal, but 
 also in a practical form ; it will be proved, 
 not merely by a process of abstract discus- 
 sijOn, but in the more simple and satisfac- 
 tory shape of historical illustration. Besides 
 laying before you what the sacred writers 
 thought of Christ, we shall endeavour to 
 sho>v you how the twofold natures of Christ 
 came out, displayed, and spoke for them- 
 selves in the course of his earthly history. 
 We find an example to our purpose in the 
 very first scene of his life : 
 
 1. The Evangelists inform us that, at 
 the time when Jesus was born, Joseph 
 and Mary had just arrived at the village 
 of Bethlehem, where they inquired for ac- 
 commodation at the inn; but the house 
 being filled with guests that were presumed 
 to be of greater importance, this humble 
 looking couple were denied admission, and 
 were compelled to seek shelter for them- 
 
\ 
 
 37 
 
 selves in the stable; ami there, amid cir- 
 cumstances of the nio«t unfeeling neglect, 
 and destitute of every comfort that her 
 peculiar situation requiw^d, was Mary de- 
 livered of her « wonderful" child. Nav 
 so poor and friendless was she, that she 
 had not even the accommodation of a 
 cradle for her precious infant, but was 
 obliged to lay in a manger the Maker of the 
 world. Thus on his very first entrance into 
 ife our Lord met with a specimen of the 
 treatment to which he was afterwards so 
 constantly and painfully exposed. As if 
 meaner than the meanest of human kind, he 
 was shut out from the houses, and from the 
 hearts of men, and compelled to draw his 
 first breath unth the beasts of the field! 
 The Son of the Highest, so far from Cing 
 
 born m a kingly p„aee. or in a stately 
 mansion, or m a human habitation of any 
 
 staWe. Had he seen the light but in the 
 
 had not stood alone as he does in the h„. 
 
 B 1 
 
\y' 
 
 38 
 
 miliation of his lot. And yet while he 
 lay in his manger-cradle, neglected and 
 despised by all around him, we read thaj^ 
 a new star appeared, to guide Eastern 
 sages to the place of his abode ; and that 
 a choir of angels broke out by night into 
 strains of enraptured melody, and made the 
 valleys ring with their songs of joy, celebrat- 
 ing the birth of that infant as the most 
 illustrious event that ever signalised the 
 annals of this world;— an event which 
 secured " glory to God in the highest, peace 
 on earth, and good will among men." 
 Mark the contrast that meets us hpre again : 
 Thett is the stable,— and there is the star ! 
 There is the lowing of the oxen,— and there 
 is the m^sic of the angels I There are the 
 mfsnials of the inn despising, — and there are 
 tij^ wise nien of the East worshippiiig ! 
 
 2, Tk%X yoa m^iy perceive thq point 
 before i^fi yetijifpre clearly, let me give you 
 ai^pther, illustration. You all doubtless, 
 reinemberjthe <' stjilling of the storm,'' one 
 
hile he 
 ed and 
 ad that 
 Eastern 
 id that 
 ht into 
 ade the 
 jlebrat- 
 ? mo3t 
 ed the 
 which 
 5 peace 
 men." 
 ag^in, : 
 3 star ! 
 1 there 
 ire the 
 ere are 
 « ! 
 
 point 
 re you 
 btless, 
 ," one 
 
 of the most signal and memorable of our 
 Lord's miracles. We are told that on 
 one occasion he entered into a fishing 
 boat along with his disciples, with the 
 view of crossing over to the other side 
 of the sea of Galilee. Fatigued by his 
 previous labours in preaching the Gospel of 
 the kingdom, he no sooner stepped into the 
 vessel than he fell asleep. What a touch- 
 ing comment on his own touching state- 
 mem did his condition at that momem 
 furnish. « The foxes have holes, and the 
 birds of the air have nests, but the Son of 
 man hath not where to lay his head " 
 Hew affecting to think that he who lav 
 
 'L ,! u^'^^''^ *'°'''™ fr^™ «M eternity 
 should be contented to make his bed in 
 such a place, with nothing under him but 
 the hard wet boards of a fishing boat, 
 nothing over him but the damp clouds of 
 the sky. While he slept, a sudden tempest 
 arese and the disciples, becoming alarTed 
 for their safety, resolved to awake him. 
 Going up to him for that puiuose. th«v 
 
 B 3 - ' ' -J 
 
ivr 
 
 40 
 
 found him wrapped in the folds of slumber 
 unconscious of the storm that raged around 
 him, and only rocked into deeper repose by 
 the swell of the rising waves. Now, there is 
 no condition in which a human being is so 
 helpless as when he thus lies prostrate 
 under the influence of sleep, with his eyes 
 closed, his frame relaxed, his mind off- 
 its guard, all his defences gone. There 
 then, lay ''David's Son;" there lav 
 the "child born," reduced to the last 
 and lowest point of human weakness. But 
 lo ! he awakes ; he rises up in the boat • 
 and, clearing the mists of slumber from 
 his eyes, he looks forth with streaming 
 hair through the thick clouds of the storm 
 and with a voice of authority he cries out— 
 " Peace-ie stUl!" That cry pierced the 
 welkm like a sword; passed up through the 
 rack of the tempest ; the startled winds car 
 ned itaway, as they fledin breathless confu- 
 sion along the sky : through the tumultuous 
 regions of the air the summons resounded 
 ' P^a^'e-be still!"-" and immediately 
 
 ill 
 
vC^ 
 
 41 
 
 there was a great calm.^' j^st look how the 
 contrast which we have been attempt! to 
 
 ^t, like the former, a contrast of extremes ; 
 n' .".;" "«' merely the Humanity and 
 Dmmty of Christ that we see dispWd 
 
 for iS a d' ''T '^^^^''P^'* - ''^^ -o t 
 
 wT^/^ ^'"Ph-tie of all possible ways; 
 we find the weakness of the former and 
 the ommpotence of the latter, W as h 
 -re^debyside,or,inoth;rlX^: 
 find the mightiest energies of the God- 
 
 ?eeWestT^"' '"^ '''"^ ^"^'^- the 
 feeblest elements connected with the na- 
 
 ^Teot man. Here we have not o2 
 
 nave the Child" and « the mighty God •» 
 we have the Least and the Gr^atesS^h'e 
 Lowest and the Loftiest ! 
 
 on!' S"'' ^'^ "^^ *'^*''^' ^« «hall adduce 
 one other example f,x,m Scripture histT 
 « proof of the principle befo^ „«. tWs 
 example, also, we draw from one of the 
 -ost affecting and sublime of Z rl *! 
 
 B 3 " ' ° 
 
/ 
 
 42 
 
 miracles— the resurrection of Lazarus from 
 the dead. At the time when Lazarus died, 
 Christ was at a distance from Bethany ; 
 but knowing in his own spirit what had 
 taken place, he announced the event to his 
 diseiples in these gentle and beautiful 
 words-—" Our friend Lazarus sleepeth, but 
 J go that I may awake him out of sleep." 
 The laaguage which be employs to describe 
 the decease of the good man befor us is 
 well worthy of the special notk^ it has 
 always attracted ; but the manner in which 
 be alludes to the great and notable miracle 
 ViMch he was about to perform— the sim- 
 ptev unaffected, easy light in which he 
 spoke of it, as if it were nothing more 
 than the mere act of awaking a person 
 oat of sleep ;— this is yet more remarkable, 
 betokening, as it does^ the calm and^ femi- 
 liar consciousness of Divine power. In 
 pursuance of the purpose which he had 
 thaisi intimated, he returned to Bethany, 
 accompanied by Ms disciples. Ere he 
 had time to reach the village, the tidings 
 
43 
 
 of his approach are carried to the bereaved 
 sisters. Martha went out to meet him, 
 but Maiy " remained still in the house." 
 After seeing Christ, and giving vent to 
 the burst of grief which filled her heart 
 afresh, at the sight of her brother's most 
 valued "friend," she ran back to the 
 house for Maiy, saying, «' the Master is 
 come and calleth for thee." In obedience 
 to this summons, Maiy rose up hastily, and 
 was followed by a large company of the 
 neighbours to the place where Jesus was 
 waiting for her, and from thence they 
 walked on together to th« grave, weeping 
 as they went ; for we read that « when 
 Jesus saw Mary weeping, and the Jews 
 also weeping which came with her, he 
 groaned in the spirit and was troubled » 
 The emotions of the man were begiininc 
 to swell in his bosom-for his was a trut 
 and tender heart. « Where (he asks) have 
 ye laid him ? They said unto him. Lord, 
 come and see." Then follows the short! 
 est and perhaps the most touching? ve«B .•„ 
 
 »4 
 

 44 
 
 the whole Bible ; lor we are told that as 
 soon as Jesus arrived al the spot where 
 Lazarus was laid, the emotions which had 
 been previously struggling within him, 
 then broke loose. tears gushed forth— 
 "Jesus wept." uow, it is unnecessary 
 to observe, that weeping is the natural ex- 
 pression of human weakness. Man is in 
 his least manly mood, he is nearest the 
 tenderness of childhood, or the softness of 
 womanhood, when he is dissolved in tears. 
 In this condition was the Saviour beheld 
 on this occasion ; and looking at him as he 
 stood there with the stream of sorrow run- 
 ning down his cheeks, who could fail to 
 recognize the Son of David-— the child of 
 man. But wait for a moment, and mark 
 the change which is passing over that 
 weeping countenance. His swimming eyes 
 are turned to heaven; he is absorbed in 
 prayer; and the band of mourners are 
 standing by in breathless expectation, for 
 the words that drop from him are the 
 evident forerunners of some mighty work. 
 
 i 
 
45 
 
 The stone which covered the mouth of the 
 sepulchre had, at his own command, been 
 rolled away, and there lay Lazarus, wrap- 
 ped m his grave clothes, with his feet 
 bound, and his hands stretched by his side 
 He had by this time been four days dead,' 
 and the process of decomposition had al- 
 ready begun. Jesus having concluded 
 his prayer, di«w near to the mouth of 
 the sepulchre, and said with a loud 
 voice-" Lazarus, come forth." Here 
 once more, is the authoritative style, and 
 the imperative tone of Divinity. « Laza 
 ms, come forth !» But will that call be 
 heaid ? Will the cty of that weeping 
 man "pierce the dull, cold ear of death.'" 
 Yes ! the voioe of him whose face is yet 
 wet with tears, goes down to the dim realms 
 of the departed. The command echoes 
 through the silent land of spirits-" Laza- 
 rus, come forth." The disembodied soul 
 hears It, and lo ! that dumb figure stirs in 
 itf'::!':."/!-^^ --.these trem- 
 
 limbs; the sleener or 
 
 ^5 
 
 ih. 
 
 f-tfV 
 
 
h' 
 
 \ 
 
 h 
 
 ■1 
 
 1 
 
 i 
 
 I 
 
 1 
 
 1 
 
 46 
 
 awakes ; and " he that was dead came 
 forth, bound hand and foot with grave 
 clothes; and his face was bound about 
 with a napkin. Jesus saith unto them, 
 loose him, and let him go ;» and Laza- 
 rus, wrapped in his long winding-sheet, 
 ascended from the shadows of the se- 
 pulchre ; and stood on the land of living 
 men again. This, perhaps, affords the 
 mo^t striking illustration of the point we 
 have been discussing that we have yet ad- 
 duced ; and it is one in which the meaning 
 is so plain and palpable, that no comment 
 IS required to bring out its force, or to show 
 you how truly Christ proved himself on 
 this occasion also to be " David's Son » 
 and « David's Lord ;" " the Child," and 
 "the Mighty God;" *'- the Son," and "the 
 everlasting Father." 
 
 Here then is the key to the Evangelic 
 history—the principle that unravels, in a 
 great degree, the apparent contradictions 
 and difficulties of Scripture. He who un- 
 derstands aright the constitution of Christ's 
 
■*1 
 
 person, wiU be well furthered in his pre- 
 paction for understanding the GospeJ ; b«t 
 he who does not comprehend this depart- 
 ment of doctrine properly, has not yet 
 reached the point of vision from whence a 
 clear and harmonizing view can be obtain- 
 ed of « the truth as it is in Jesus;" for be 
 
 J^d, xt is « in Jesus" that "the truth" 
 oi God IS pnmanly and pre-eminently trea- 
 
 than a development of Christ ; a written 
 revelation of that g,.at Living Epistle t 
 expansion, and an exposition of the Divine 
 ^ths that are folded up in his Mediatorial 
 person And as the Bible is a develop- 
 
 o The B^r'^*' ''''"^' '^ - embodimem 
 
 Ae Wisdom of God in a Mysteiy; the 
 Way, THK TH.XH, the Life. LearnTthe«! 
 fore, of Jesus, for in him dwelleth the full- 
 ness of the Godhead bodily, and in him 
 
 J« Ae treasures of wisdom and know- 
 
 je. 
 
 . e 
 
 :k1 
 
48 
 
 I : 
 
 1 
 
 From the doctrine which we have thus 
 attempted to unfold, touching the constitu- 
 tion of the Redeemer's person, several 
 practical lessons of great moment might be 
 deduced. Considering the length, how- 
 ever, to which this discourse has already 
 extended, our limits will only allow us to 
 advert to one or two of the most prominent 
 of these : — 
 
 1. Firsc of all, we would observe that 
 the doctrine of Christ's Divinity is to us of 
 the last practical importance, because upon 
 it depends the efficacy of his atonement. If 
 Christ were not a Divine being, he could 
 have made no expiation for sin, and hence 
 those who deny the Godhead of Christ, 
 find themselves, in consistency, obliged' 
 to abandon the idea of an atonement. 
 The connection between the two points 
 is so close, that an argument of one or two 
 steps will be sufficient to explain it. Ths 
 argument is this :— No mere creature can 
 possess MERIT, that may be applied to 
 expiate his own guilt, if he sins, or that 
 
40 
 
 can be used vicariously to expiate the 
 sins of another. If man were able to fulfil 
 the law of God perfectly, he would yet be 
 doing nothing more than his duty. When 
 he has exerted himself to the utmost 
 tasked all his powers to their fullest extent' 
 and spent his whole life without a single 
 deviation, or a moment's intermission, in 
 obeying the will, and accomplishing the 
 service of God, he has only done wha: he 
 ought ; and has therefore nothing whereof 
 to boast-nothing that partakes of the cha- 
 racter of merit. Merit consists in doing 
 more than duty requires; for there can be 
 no merit in rendering to God what he is 
 justly entitled to demand, and what, if not 
 rendered, must leave us in his debt, and 
 subject us to the penalties of disobedience 
 Hence, we observe further, that even an 
 Angel cannot merit. These glorious crea- 
 tures are "not their own" any more than 
 we are. Their time, their energies, their 
 magnificent capacities are God's, and were 
 bestowed for the sole purpose of bein^ 
 
50 
 
 employed in his service. All, therefore, 
 that they can do, the utmost efforts they 
 can put forth, are needed for the fulfil- 
 ment of their own work. If they had any 
 portion of time which belonged to them- 
 selves, if they had any reserved stock of 
 power which they had not received, thm 
 by laying out that time and that strength 
 in voluntary and extraordinary labours, they 
 might ,come to acquire a fund of merit 
 which might be used either for their own 
 advancement, or applied to supplement the 
 deficiencies of others. But we know that 
 this is not the case. We know that aU the 
 energy and activity they can command are 
 already staked, and distinctly required for 
 the performance of their own duties. We 
 are consequently warranted to affirm with 
 the fuUest confidence, that no mere crea- 
 ture, however exalted, can possess merit- 
 can have any thing to spare, if we may so 
 speak, beyond what he is bound to render 
 lor himself. There was only one being in 
 the universe that cmdd have merit, and 
 
that was Christ. He was not required by 
 any moral obligation whatever to become 
 man, and in that capacity to fulfil his own 
 taw. Hence every thing he did was meri- 
 torious. In submitting to be made under 
 tiie law, and in consenting to fulfil its de- 
 mands and to suffer its penalties, he did 
 what he was not bound to do; and hence 
 the labours of his life, and the sufferings 
 ot his death, were aU meritorious. This it 
 as that constitutes what the Scriptures term 
 the righteousness" of Christ, which is the 
 ground of the believer's justification-the 
 oasis of his acceptance with God. If 
 Christ therefore, were not a Divine being 
 
 tion, save m ourselves. And the man who 
 Itr ." 'f/P«"«bility of his salvation 
 upon himself, would need to ponder wej 
 that pungent question,_<« Can thy heart 
 
 CtStT^nn'^'^^'^^''^^'-''^'^"" 
 aay that I will deal with thee ?" 
 
 See, then, that you appreciate aright thi. 
 
 B b 
 
dt 
 
 11 
 
 ii; 
 
 great vital doctrine—the Divinity of our 
 Lord. It is the foundation of the whole 
 Christian system. Without it there is no 
 mediation, and no atonement ; and the 
 redemption of the soul, though inconceiv- 
 ably precious, ceaseth for ever. Take it 
 away and the hope of man is gone ; for, 
 apart from it, there is no spot in the wide 
 ocean of human thought on which faith can 
 rest the sole of her foot ; " there is no other 
 name given under Heaven among men 
 whweby we can be saved, except the name 
 of the Lord Jesus ;" and if the name of the 
 Lord Jesus were nothing more than the 
 name of a creature, to trust in it were folly, 
 and worse than folly—it were " an iniquity 
 to be punished by the judge." But noj 
 blessed be God— it is " a name that is above 
 every name"— a name to which every knee 
 shall bow, and which every tongue shall be 
 compelled, sooner or later, to confess. Oh ! 
 that we were all persuaded and enabled 
 to rest upon it with believing reliance, and 
 in a spirit of humble, thankful, personal 
 
 . ^ 
 
 f 
 

 f 
 
 53 
 
 appropriation, to say with the doubting but 
 convinced disciple-^' My Lord and my 
 God." 
 
 2. Another practical lesson to be derived 
 fitom this subject, arises from the considera- 
 tion of Christ's Person regarded as an object 
 qf divine worship. He was God, but 
 " God manifest in the flesh ;" and such an 
 incarnate manifestation of the Godhead 
 was made for this, among other reasons, 
 that, constituted as human nature now is 
 it is doubtful whether we could form any 
 conception of the Divine Being at all, ex- 
 cept as revealed through a mediator' that 
 was also human. One of the most fatal 
 effects of the fall consists in its depriving 
 us of the power of discerning the essential 
 spmtuality of the Supreme being. Out 
 views are naturally carnal ; our minds are 
 incapable of comprehending what is purely 
 spiritual ; and hence there is every reason 
 to believe that without some visible embo- 
 dmient, some corporeal representation of 
 the Divinity, the race of man would never 
 
 b9 
 
u 
 
 be able to realise the idea of God. Hent^ 
 Christ is called the « Image of the invisible 
 God"—*' the brightness of his glory, and 
 the express t»ia^e of his person." And the 
 principle which we have thus ventured to 
 indicate seems to derive the most direct 
 confirmation from the language of our Lord 
 himself, when he says-" no man hath seen 
 God at any time, the only begotten Son 
 which is in the bosom of the Father —He 
 hath revealed liim." And in order that this 
 revelation should be fully made, it was not 
 merely necessary that Christ should enter 
 into our minds by his Spirit, but that he 
 should, as it were, enter into our bodies 
 too ; clothe himself with our nature— take 
 possession of our entire being, that through 
 the concurrent operations of body and soul 
 he might picture forth to our view the real 
 character and perfections of the Godhead. 
 Let us, therefore, not be afraid to regard 
 and worship Christ as God, because he is 
 also man ; for, in point of fact, we can form 
 no distinct notion of the Deity, except 
 
56 
 
 through the medium of symbols. From the 
 very constitution of our nature we cannot 
 think of any object, save in connection, 
 more or less, with some external embodi- 
 ment. This is true of mankind as a race. 
 It is especially true of that portion of them 
 who are in a low state of moral and spiritual 
 culture, who are therefore more directly 
 under the influence of their senses, and 
 whose thoughts are all tinctured with ma- 
 terialism ; clogged v/ith the clay in which 
 their souls are enveloped, and with the 
 tangible objects by which they are here 
 environed. In evident recognition of this 
 fact, God himselfestablished in the ancient 
 Church a system of typical worship. Al- 
 though he forbade their fabricating any 
 image of him, and punished them severely 
 when they ventured to do so, yet he 
 revealed himself to them by visible ap- 
 pearances, spoke to them by an audible 
 voice, and manifested his presence amongst 
 them in a way that appealed to their senses, 
 as well as to their souls. The reason why 
 
II 
 
 00 
 
 he prohibited the fabrication of images 
 was that no likeness could be made of 
 him by hurmn akiU, except such as was 
 defective, and, therefore, fitted to degrade 
 and misrepresent him. The low, rnispirit- 
 ual, sensual mind of heathenism was ac- 
 customed to delineate his nature by symbols 
 taken from base creatures, and from bar- 
 barous men. Being « vain in their imagi- 
 natioijs," and having their « foolish hearts 
 darkened, they turned the glory of the in- 
 corruptible God into images made like unto 
 corruptible men, and to birds, and four- 
 tooted beasts, and creeping things." The 
 highest of the heathen gods were but del- 
 fied savages ; beings deformed by the worst 
 passions of humanity, and, therefore, most 
 gross and revolting representations of the 
 pure and perfectOne. Seeing, then, that the 
 gods of the nations were of such a kind, and, 
 what IS more, seeing that the « world by wis- 
 dom knew not God," and, therefore, knew 
 ijot how God should be represented, he found 
 It necessary to interfere for the purpose of 
 
 V 
 
 "^' / 
 
 i 
 
 I 
 
\ 
 
 m 
 
 preventing men from attempting to fashion 
 any external likeness or similitude of him. 
 The image through which he Intended to 
 make himself kiiown to the world, and the 
 only image that suitably represented him, 
 was that of his Son, who is accordingly 
 called, as we have seen, ** the express imtige 
 of his person." To worship God through 
 Christ, therefore— to conceive of him in the 
 form and manner in which Christ perso- 
 nates him, is just to worship him, and to 
 conceive of him in the way which God com- 
 mands. But, then, in order to be siiie that 
 we entertain right views of what God is, we 
 must fee sure that we entertain right views 
 of his chosen Representative. To dissociate 
 the human nature of Christ from the iJivine, 
 as is done by the Church of Rome, and to 
 invest him in our minds with human attri- 
 butes, principally, or exclusively, is to be 
 guilty of idolatry ; for then we worship the 
 " Man Christ Jesus," instead of " Christ 
 Jesus the Lord." And, on the other 
 hand, to dissociate the Divine nature from 
 
§ 
 
 M 
 
 «8 
 
 the human, as is done by the followers 
 of Anus and Soeinus, and to conceive 
 of God apart from Christ, and from the 
 practical revelation that Christ has given 
 of him in his life and character, is, at 
 the veiy least, to ran the risk of forming 
 a wrong ideal of the object of worship, and 
 to lapse into a species of inteUectual idola- 
 try ; the direct opposite, indeed, of that 
 whicjh prevails in the Church of Rome, but 
 agreeing with it in this essential respect, 
 that It IS a worshipping, not of the God of 
 whom Christ is the Image and Representa- 
 tive, but of another being— the offspring of 
 OUT own fancy. For, as we have already 
 said, we must have some ideal type- 
 some definite symbol of God in our minds, 
 and if we refuse to take the type and 
 symbol with which God himself has fur- 
 mshed us, then we must think of him by 
 some other ; and to think of him by any 
 symbol different from that which he him- 
 self has set before us, is to think of him 
 wrongly, and to worship him idolatrously. 
 
59 
 
 at 
 
 Let us not be misunderstood. We do not 
 forgot the definition that Jesus gave of sound 
 worship, when he said that " God is a spirit," 
 and that they who would worship him 
 aright, " must worship him in spirit, and 
 truth." It is a spiritual being that we 
 are to worship, and it is spiritual wor- 
 ship that we are to render to him ; but then 
 this spiritual being is brought before us, his 
 essence and his attributes are exhibited to 
 our view, in and by Christ. Not by the 
 Divine nature of Christ alone, nor yet by 
 the human nature of Christ alone, but by 
 the united action of both in his one Person, 
 and by the representation which they com- 
 binedly give us of the real character of the 
 Supreme. If this reasoning be correct, the 
 intellectual Unitarian may be as great an 
 idolater as the sensual Romanist ; the for- 
 mer may be worshipping a false god as well 
 as the latter ; and, despite of all his real or 
 affected dread of idolatry, he is drawn or 
 driven into that sin by the very means 
 through which he seeks to escape from it, 
 
60 
 
 .11 i' 
 
 namely, by refusing to recognise the 
 Divinity of Christ. Of all the artifices of 
 Satan, this is one of the most skilful; 
 but then Satan knows his men ; he catches 
 the cunning in their own craftiness; the 
 subtle in their own subtlety ; the ingenious 
 in the fine net- work of their own ingenuity. 
 But ye who prize the Scripture doctrine 
 regarding the Person of Christ— be not ye, 
 we ^gain repeat, afraid to worship him as 
 God, because he is also man. Remember 
 his own saying, that "all men should 
 honour the Son even as they honour the 
 Father, and he that honoureth not the Son 
 honoureth not the Father." If the Son is 
 to be honoured equally with the Father, 
 there can be no danger in your giving the 
 whole homage of your hearts unto him 
 that loved you and gave himself for you. 
 Instead of fearing to rely upon him too 
 much, let it be your sorrow that you are 
 disposed to rely upon him so little. And 
 if it be true, on the other hand, that " he 
 who honoureth not the Son honoureth not 
 
6t 
 
 the Father," they have reason to expect 
 but little favour at the hands of God, who 
 refuse to do homage to Christ. They may 
 seek to persuade themselves that their 
 refusal proceeds from a regard to the 
 Father's supremacy, and from a desire to 
 maintain the Father's glory, but he will 
 accept of no honour that is designedly 
 withheld from his Son. On the contrary, 
 he looks upon those who disown his Divine 
 Compeer, as persons who are disaffected 
 towards himself; for if they "loved him 
 that begat, they would also love him that 
 is begotten of him." " Believe me (says 
 Christ) I am in the Father, and the Father 
 in me ;" and the man that believeth not 
 this, but strives to separate between the 
 Son and the Father, and to alienate his 
 worship from the one on the plea of reserv- 
 ing it- exclusively for the other— such a 
 man dishonours equally the Father and the 
 Son. 
 
 8. Allow me, in the last place, to press 
 upon your practical consideration the 
 
62 
 
 quesUon proposed in the text, "What 
 think ye of Christ ? That you entertain 
 correct views in reference to the constitu- 
 Uon of His Person, I have no doubt, 
 because the heresies that exist elsewhere 
 on that subject are but little known in the 
 land from whence the most, if not the 
 Whole of us, have come. Whether it is 
 owing to the superior advantages, educa- 
 tion^ and religious, which the people of 
 Scotland have for generations eiyoyed or 
 not, certain it is, that Unitarianism has 
 never been able to obtain the smallest 
 tooting among them. Despite of their 
 proverbial proneness to discussion and 
 speculation, they have adhered stedfastly 
 and aU but unanimously, to the orthodox 
 sentiments on this subject ; and we have 
 therefore every reason to take it for granted 
 that you are prepared to answer the 
 question before us soundly and satisfac- 
 torily, so far at least as its doctrinal import 
 IS concerned. But I need not remind you 
 that mere orthodoxy, however essential, 
 
 II 
 
63 
 
 will not of itself secure your salvation. 
 Something more than a sound creed is 
 necessary to constitute a sound Christian. 
 Ere you can be the latter, Christ must both 
 be revealed to you and " revealed in you."* 
 Rerriember that he himself said to Peter 
 when he confessed that he was the Christ 
 the Son of the living God,—" flesh and 
 blood hath not revealed it unto thee, but my 
 Father which is in Heaven." f Remember, 
 . also, his statement on another occasion, 
 " no man knoweth the Son but the Father, 
 neither knoweth any man the Father save 
 the Son, and he to whomsoever the Son 
 will reveal him."J Comparing these two 
 passages together, we find that as the Son 
 reveals the Father to the souls of men, so 
 the Father, in like manner, reveals the 
 Son. And if it be asked how this revela- 
 tion is made, the Apostle Paul furnishes 
 the answer when he declares, tl|^t no man 
 can say that Jesus is Lord ^^but by the 
 
 t Matthew xvi. 17. % Matthew xi. 27. 
 
64 
 
 Holy Ghost y* Nor is it by the mere com- 
 munication of light— by a simple, objective 
 exhibition of Christ to the mind that the 
 Holy Ghost makes known his real charac- 
 ter. We must, in fact, undergo a subjective 
 change ; we must pass through a renovating 
 process; our faculties must be purged and 
 purified by Divine Grace, before we can 
 be in a state to perceive clearly and fully 
 the glory of the God-Man. And hence the 
 Apostle John tells us that "Whosoever 
 belie veth that Jesus is the Christ, is born of 
 God"t and reiterating the same truth with 
 still stronger emphasis he says, " whoso- 
 ever shall confess that Jesus is the Son of 
 God, God dwelleth in him and he in 
 God^'X or in other words, a right apprehen- 
 sion of Christ is at once the result and 
 evidence of regeneration. The truth which 
 IS here so distinctly set forth is of great 
 significanife and importance; and we 
 therefore beg you to mark it well. Should 
 
 * 1 Cormthians ^:5ii. 3. fUohnv.|. | IJohn iv, J5, 
 
65 
 
 there by possibility be any one present wlio 
 has been brought to embrace Unitarian 
 views, and who is ready to affirm that he 
 has done so from examination and convic- 
 tion we would commend these statements 
 ol the divine word to his special attention. 
 Has he sought for light from above ? Has 
 he m the course of his inquiries prayed 
 that the Lord would create a clean h,'art 
 and renew a right spirit within him, that 
 he might thus, through a process of moral 
 preparation, be brought into the proper 
 position for apprehending the great mystenr 
 of godliness— God manifest in the flesh? 
 If " no man can say that Jesns is Lord 
 but by the Holy Ghost," may not the reason 
 ol his failure be traced to the fact of his 
 not looking for the aid of the Holy Ghost 
 because he does not believe in its personal 
 existence? One thing is very plain, he 
 has not used the means which the scrip- 
 tures themselves point out for ascertaining 
 the truth of another scripture doctrine ; and 
 it he is yet in the dark regarding that 
 

 IfF 
 
 66 
 
 doctrine, may it not be because he refuses 
 to seek "light in God's light"- because 
 instead of following "the mind of the 
 Sptnt" he has been following " the spirit 
 of his own mind ?" He has been de- 
 pending upon himself-" upon flesh and 
 blood"_to find out what Christ declares 
 flesh and blood cannot reveal, but the 
 Fathe; which is in heaven. It is therefore 
 no .wonder that the doctrine of Christs' 
 Divinity should be to him « a stone of 
 stumbling and a rock of offence." 
 
 And with regard to you, brethren, by 
 whom the doctrine of the text is professedly 
 held, may we urge you to consider whether 
 your belief in it is a matter of mere in- 
 dblent persuasion, or the result of well- 
 grounded conviction. Can you give a 
 reason for the faith that is in you ? Can 
 you, like the primitive disciples, prove 
 from the Scriptures that Jesus is the Christ > 
 If so, it is well ; but it is better still, yea, 
 best of all, if you have the evidence of this 
 truth in yourselves, and can say, with the 
 
$7 
 
 great Apostle of the Gentiles, in the words 
 already quoted, " It pleased God to reveal 
 his Son in me ;" for such an inward dis- 
 play of Christ is the spring of conversion 
 and the means of progressive sanctification. 
 It is by " seeing" him in this manner that 
 we are lead "to believe" upon him.* 
 Faith is founded m on a mere vague 
 notion, but on a distinct perception of the 
 person and character of the Redeemer ; and 
 it is when the eyes of the understanding 
 are opened, and when we are enabled to 
 behold him in his true likeness, that « we 
 look unto him" so as to " be saved." And, 
 on the other hand, it is because we have 
 no real, or, at least, no right apprehension 
 of him, that we continue indifferent about 
 him. The prophet Isaiah tells us, that, to 
 the unbelieving world, he is as " a root out 
 of a dry ground, having no form nor comeli- 
 ness, and no beauty why they should de- 
 sire him." But when the Spirit begins to 
 
 John vi, 40. 
 
68 
 
 reveal him, and when he proceeds, in the 
 day of conversion, to " manifest himself' 
 as he does « not to the world," then it is 
 that we obtain something like a close and 
 clear view of him—such a view as leads 
 us to renounce our previous misconcep- 
 tions and prejudices regarding him, and to 
 take him as " all our salvation and all our 
 desire." ^ 
 
 Of the way in which he is thus brought 
 forth to the sight of the soul, we have 
 a very striking example in the case of 
 the woman of Samaria. When he first 
 addressed her, she took him to be an ordi- 
 nary man ; and, from the appearance he 
 presented, as he lay wearied and travel- 
 stained by the side of the well, she very 
 probably regarded him as a poor and insig- 
 nificant man The manner in which she 
 treated his request for a drink of water-- 
 the want of common civility by which her 
 conduct was marked, seems to indicate 
 this ; for, instead of complying with his 
 wish at once, and as a matter of course, 
 
 ^ Mf 
 
69 
 
 ^, 
 
 she turned round upon him with the rude 
 and uneourteous question—" How dost 
 thou, being a Jew, ask a drink of water of 
 me, which am a woman of Samaria, for 
 the Jews have no dealings with the Sama- 
 ritans ?" Despite of her rudness, however, 
 he entered into friendly conversation with 
 her, and told her of the living water which 
 he had at his disposal, and of which he 
 was willing to give her, not a draught only, 
 but a whole wellspring, if she asked him 
 for it. As he proceeded in his discourse, she 
 seemed to feel, like his fellow-townsmen 
 of Nazareth, when they " marvelled at the 
 gracious words that proceeded out of his 
 mouth ;" or like those whom the Pharisees 
 sent to apprehend him, and who excused 
 themselves for not bringing him, by say- 
 ing, « Never man spake like this man." 
 Looking at him more closely as she listened 
 to his inspired words, she began to see 
 him in quite a different light from that in 
 which he at first appeared ; and hence, 
 unable to conceal the impression which 
 
70 
 
 his spirit and his speech were making upon 
 her, she now addressed him in terms of 
 great respect, saying, -Sir, T pe,ceive that 
 thou art a prophet." This was an impor- 
 tant step in advance. From supposing him 
 to be a common Jew, and one who was 
 scarcely worthy of being served with a 
 dnnk of water she was led on by degi^es 
 o form a higher and yet higher idea of 
 him, so that at length she came to the con- 
 clusion that he was nothing less than a 
 prophet-the holiest and most exalted of 
 all human characters. But the process of 
 illumination, though thus advancing, was 
 not yet completed ; and accordingly our 
 Lord continued the conference, working 
 upon her mind still more effectually bv his 
 vvord and Spirit, until at last she began to 
 discern some glimpses of his Divine elonr 
 raying out from him, and casting into the 
 shade even the prophetical honours with 
 which she had previously invested him The 
 
 Ma«was becoming transfigured,andgradu- 
 ally assuming an aspect that bespoke the 
 
Presence of something more than human. 
 As if the thought had suggested itself to 
 her mind, she threw out a hint about the 
 Messiah, to whicli he immediately replied, 
 "/that speak unto theeom He." On hearin<^ 
 this she left her wafer-pot behind her, and 
 ran to the village, and said, " Come see a 
 man that told me all things that ever I did 
 ** not this the Christ ?" Now, indeed, i he 
 process was completed ; the revelation was 
 lully made ; the Messiah was beheld in the 
 brightness of his glory; and this woman, 
 dark and wicked though she was before 
 she came that day to the well, left it not 
 only convinced, but converted, by the view 
 which Christ gave her both of His character 
 and of her own ! 
 
 And as a real, spiritual sight of Christ 
 IS the spring of conversion, so it is also, as 
 we have said, the means of sanctification. 
 The believer, " beholding as in a glass the 
 glory of the Lord, is changed into the same 
 image, from glory to glory, as by the Spirit 
 of the Lord." The clearer we see him, 
 
the Divine 'ModXou^u7,«"'y "^^old 
 
 oS't . '^'"'^"''^ ^' ^Weh we too 
 often keep from the great Object of Faith 
 
 on this cloudy scene, and open them i^ 
 heaven and then, but not Jor^ then he 
 sha 1 "be satisfied when he awakes w'h 
 his likeness. "_^we„. "^"^ 
 
 ( 
 
 J- e. SECRET, PSINTEH. 
 
f.X 
 
 Jcome. In 
 
 nly behold 
 ss darkly," 
 on, though 
 ' more or 
 
 ^hen the 
 the law of 
 ^ operate, 
 e him"-- 
 ' He i«." 
 perfect at 
 ^s of our 
 » we too 
 'f Faith ; 
 
 his eyes 
 them in 
 ^hen, he 
 tes with