plan lays low the pride of human reason, it exalts God.

but

The doctrine of a future state of rewards and punishments is, substantially, a doctrine of revelation only. Natural religion has some conjectures, and hopes, on this subject, but it attains to no certainty. It does not teach the resurrection of the body, and, of course, nothing certain or satisfactory respecting a future retribution. If we do not complain of this doctrine for being one which human reason had not discovered, why should we make an objection of that nature against the divinity of Christ?

3. Another objection to the divine character of the Saviour is, that the scriptures uniformly declare that there is but one God. This argument is often urged with much earnestness, as if it could determine the question. The opposers of Christ's divinity contend that the doctrine of the unity of God is taught in all parts of the sacred scriptures, and that it is the principal truth which distinguished the religion of the sacred prophets, from the heathen nations by whom they were surrounded. All this is correct. And the same sentiment is as stedfastly maintained by Trinitarians as by them. We do not believe in more than one God, we are convinced the scriptures teach, decidedly, that there is but one. No truth is there taught with greater clearness and force. From this truth, Trinitarians infer that Christ cannot be God. Here the question is, my brethren, as the

apostle said in another case, "What saith the 'scripture?" It is not whether it appear reasonble to us that the Son and the Spirit should be divine, equally with the Father, when there is but one God. But what does the word of God declare respecting Christ. It is granted that the doctrine of the Trinity is found in divine revelation only. It is equally true that we know nothing of redemption except what we get from the holy scriptures. If this great design of heavenly grace is there made known, we may safely presume that the character of the Redeemer would be distinctly pointed out. And thus it is. And it is there testified, as we have seen, in the fullest manner, that Christ Jesus the Redeemer, is truly God. Let it be conceded that the scriptures teach that there is but one God. If they teach, at the same time, that Jesus Christ is God, with equal precision and clearness, I see not why we should hesitate to receive their testimony. Admit that we do not, in all respects, comprehend the nature of this truth. Shall it therefore be rejected?

Does God absolutely govern the world? Will his counsel stand, and will he do all his pleasure? At the same time, is the sinner left entirely, to his own free will, to his voluntary choice, to attempt or reject the offers of mercy and eternal life? It is so declared in the scriptures of truth. And these doctrines we do not hesitate to receive, though we may not be able fully to resolve all the difficulties and questions that may be suggested on the subject.

The word of truth teaches us that there is one God, and that we are to worship him only. It teaches also that all men shall honour the Son even as they honour the Father.

When Christ taught the doctrine of the new birth to Nicodemus, the Jewish ruler says, with surprise, "How can these things be?" He finds his mind insufficient fully to comprehend them, but he admits the truth on the authority of a teacher come from God. On the same authority, strengthened and confirmed in every variety of form, though we believe in and worship one God, we believe that Jesus Christ is God.

4. It is objected that the character in which the Lord Jesus is presented to the view of men does not admit of his being a divine person. He is made known as a Mediator between God and men; and it is contended that God could not be a mediator between himself and his own creatures. He could not make an atonement, it is said, to satisfy and propitiate himself. This objection, at first view, has something of a formidable appearance; but, on a careful consideration, it will be found to be easily obviated.

The work of redemption was never designed, primarily and chiefly, for the salvation of men. The highest, the supreme object is the glory of God: the display of his own perfections to intelligent beings. In this view, God receives the praises of the heavenly host. "Thou art "worthy, O Lord, to receive glory, and honour, 'and power for thou hast created all things;

:

and for thy pleasure they are and were crea'ted." All his works, of every description, are for his own pleasure. The work of redemption, the most important of all the works of God, made known to men, is designed and carried on for the same purpose. It is to make a manifestation of the infinite goodness and mercy of Jehovah, and, especially, of his holy justice. Thus Christ is made a sacrifice for sin, not to make God more merciful, for he is infinitely gracious, but to show his infinite hatred of iniquity, his inviolable regard to the claims of his law, his inflexible purpose to maintain the authority of his government, while he bestows pardon and eternal life upon the transgressors. Thus Christ says to his Father, "I have glo'rified thee on the earth." I have done that on earth which will glorify God, which will make the richest display of the divine perfections to intelligent beings forever. This work of Christ has made an exhibiton of the character of God, has let creatures of all worlds into a view of his perfections and glory, which could never have been done in any other way. Thus the work of Redemption, in all its connexions and consequences, is designed, and will have the effect, to promote the declarative glory of God.

Such being the primary object of this work, and such its effects, where is the inconsistency that the eternal WORD should be the mediator?· That he should assume our nature into a union with the divine, and that the man Christ Jesus

should be made a sacrifice for sin. As there cannot be any impropriety in this, so far as we can discover, it is easy to perceive, on the other hand, a clear necessity that this course should have been adopted.

No other being in the universe is adequate to the work. Atonement was to be made for the sins of a world. Satisfaction was to be made to that justice and law of God which denounce eternal death upon every transgressor. -Among men, all are sinners, there is not an individual who does not stand guilty before God. In heaven, there is not an angel who is not bound in duty to render to God all his obedience and all his love. Then, no one can be found among created beings who could make atonement for sin. The consequence is, God alone can find a ransom. As Abraham

said to his son, going to the hill of sacrifice, "My son, God will provide himself a lamb 'for a burnt-offering." And none but the Godman could be sufficient or suitable for this great work. Possessing the divine and human nature, he knows the rights of the one, and the needs of the other, and knows how to perform the work which is given him to do. And, in doing it, he glorifies God and saves sinners.