13. Christ's divinity argued from the place he holds in our system of religion, and in believers'...

CHRIST’S DIVINITY ARGUED FROM THE PLACE HE HOLDS IN OUR SYSTEM OF RELIGION, AND IN BELIEVERS’ HEARTS. In the history of creation, God, without the revealed distinctions of Father, Son and Spirit, is the grand agent; the grand object of love and reverence. He created the world and tenanted it with animal and intelligent life; and established laws for their support and regulation. This history is concise; and the period, from the date of creation till the apostasy, is undoubtedly short. Here commences a new era; here a new and prominent personage rises to view. A new character is exhibited to repair the ruins of the fall; and this character runs through the Old; and it is the leading, the distinguishing subject of the New Testament.

Immediately after the history of creation, the history of redemption begins. No sooner is human nature defaced, than a method begins to be unfolded, by which it is to be repaired. It was early promised that the Seed of the woman should bruise the serpent’s head. A promise of similar import was made to Abraham; “In thee shall all families of the earth be blessed.” It is evident that this prediction related to Jesus Christ, because the apostle Paul quoted it in allusion to him, “The scripture foreseeing that God would justify the heathen through faith, preached Christ’s divinity argued. 169 before the p-ospel unto Abraham, saying, in thee shall all nations be blessed.” This promise was repeated to Abraham; and it was renewed to his son Isaac. Jacob, when blessing his sons, spoke in the language and in the spirit o(prophecy. When he came to bless his son Judah, he perceived that from him the Messiah would descend; and he pronounced this striking prophecy, “The sceptre shall not depart from Judah, nor a law-oivei- from between his feet, until Shiloh come; and unto him shall the gathering of the people be.” When laws were given to Israel to regulate their conduct in the land of promise, a prediction concerning the Messiah was also communicated by Moses.

“The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto him shall ye hearken.” When Balaam took up his parable respecting Israel, the most prominent part of his prediction related to the Messiah. He speaks of him under the similitude of a Star, that should come out of Jacob, and a Sceptre that should rise out of Israel. As the time of Christ’s advent approached, prophets appear to have been endued with a greater portion of the spirit of prophecy. They appear to have had clearer views of the Messiah; and they predicted his coming with greater clearness and precision. The

Srophet Isaiah had a clear and aiimating view of the lessiah. So lively were his apprehensions, that he gave some of his prophetic descriptions in the present time. In view of the nativity of Jesus, he said, “The Lord himself shall give you a sign, behold a virgin shall conceive and bear a son, and shall call his name Immanuel. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth even for ever. There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. Unto us a Child is born, unto us a Son is given; 22 170 CHRISTJ^’S DIVINITY ARGUED. and the government shall be upon his shoulder. Behold my Servant, whom I uphold, mine elect, in whom my soul delighteth; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles. Thus saith the Lord God, behold 1 lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation.” The same prophet proceeds to describe his state of humiliation. “He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows and acquainted with grief; and we hid, as it were, our faces from him; he was despised and we esteerof^d him not. He was wounded for our transgressions, he was bruised for our iniquities, &c. — He shall see of the travail of his soul and shall be satisfied; by his knowledge shall my righteous Servant justify many; for he shall bear their iniquities.”

Other prophets had a view of an approaching Savior; and they foretold his coming. They even pointed out the time and place of his nativity. “When Israel was a child, then I loved him, and called my Son out of Egypt. Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be Ruler in Israel. Rejoice greatly, O daughter of Zion; shout O daughter of Jerusalem; behold thy King coraeth unto thee; he is just, and having salvation, lowly and riding upon an ass; and a colt, the foal of an ass. One shall say unto him, what are these wounds in thy hands? Then shall he answer, those with which I was wounded in the house of my friends.

They weighed for my price thirty’ pieces of silver.

Awake, O sword; smite the Shepherd and the sheep shall be scattered. They pierced my hands and my feet. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink. They part my garments among them, and cast lots upon my vesture.

He was numbered with transgressors. Thou wilt not Christ’s divinity argued. 171 leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. They shall look on me whom they have pierced.”

These are some of the prophecies in the Old Testament, which relate to the Messiah. So important and conspicuous a place did they hold in the Jewish scriptures that Christ was the grand object of the desires and expectations of the nation of the Jews. It is evident that these predictions related to the Messiah, because they were visibly fulfilled in him.

Other characters and other events, are also predicted in the Old Testament. Cyrus was foretold; he was called by name. He was appointed to an important place; to do important business; to subdue nations; to loose the loins of kings. But he was only an instrument in the hand of God, by whom he did his pleasure on Babylon. He is only glanced at in prophecy. His deeds were of limited consequence; nor were they followed by a lasting and important train of events. John the Baptist was foretold. But his character becomes interesting and distinguishing, principally because he was the forerunner of him, that should come. Like the harbinger of the morning, he shone with considerable distinction till the Sun of righteousness arose; then his lustre was lost in the splendor of the great Light of the world. But Christ was the grand object of prophecy, from the apostasy till his appearance in the world. Patriarchs and prophets, by an eye of faith, saw his day and were glad. Balaam, a prophet of the Gentiles, saw the Star of Jacob shining at a distance; and under the guidance of God’s Spirit he blessed Israel with a promise of a Savior. The believing Jews understood those prophecies, which particularized the Messiah, purporting a divine Redeemer. Those appearances of divinity, recorded in the Old Testament, were undoubtedly understood to be those of the Son of God.

Moses, by faith, had knowledge of Christ; for he “esteemed the reproach of Christ greater riches than 172 Christ’s divinity argued. the treasures of Egypt.” God sent his Ansjel before Israel in the wilderness. He informed them that his name was in him. He cautioned them not to provoke him. They undoubtedly understood that this Angel was Christ. The apostle Paul says, some of them tempted Christy and were destroyed of serpents. All other prophecies in the Old Testament, are of small consideration, excepting in their connection with the prophecies respecting the Messiah; or as they have a bearing upon his coming into the world. The prophecies respecting the rise and fall of nations and empires are of small importance, excepting in their bearing upon the kingdom of the Redeemer. The prophecies respecting the nation of the Jews, derive almost all their importance from this consideration, they were the people, to whom the Messiah was revealed; and from whom he was to descend. The most important events recorded in the Old Testament, relate, in some way, to the Messiah. The preservation of Noah and his family, from the general destruction by the deluge, represents, in a lively manner, the preservation of the church by Christ, from the destruction of the corrupt mass of the world.

Abraham was called that he might receive a revelation of an approaching Savior. Isaac was spared, when his father was just ready to sacrifice him upon the altar, because, from him the desire of nations was to descend. Jacob and his family were preserved during a long famine, because from his lineage a Savior was to arise. They were selected to be the peculiar depository of divine revelation, and from whom a Savior was to proceed. For this purpose they were preserved, in a great measure, distinct from other people. For the same purpose they were preserved in Egypt; delivered from bondage; miraculously preserved in their passage through the Red Sea; supported in the wilderness; led to Canaan, and carried through all their vicissitudes, till the grand Object of their expectations appeared. The history Christ’s divinity ARGUEit. 173 • of the Old Testament would lose much of its importance and interest, were it not for its distinguishing character, the Messiah.

Sacrifices and oflferings were early instituted by divine authority. Rites and ceremonies were established. Types and symbols denoted that some great personage would appear. Of what importance was the blood of beasts; of what importance was it to burn their bodies in sacrifice on the altar? Of what importance were all the rites and ceremonies, which were instituted? The blood of beasts had not virtue in itself to take away sin. But it represented the blood of the Lamb of God, which was to make expiation for the sins of the world. It became an expiation for sin only^ as it was appointed to represent the pre^ cious blood of Jesus, which was oflered as an expiatory sacrifice. The Jewish rites and ceremonies were important only^ as they were appointed to prefigure some trait in his character, some circumstance in his life, or some feature in his offices. Priests were appointed by divine authority, to make intercession for the people; and to oflfer sacrifice upon the altar. Their character and office became important only, as they were appointed emblems of the character and office of the Savior. The grand scope of the Old Testament history, of the prophecies, of the promises, of the sacrifices, of the types and shadows, was the Messiah. They derive their importance from their concentration in him. Blot this grand personage from the Old Testament, and its history becomes insipid; its promises become fallacious; its sacrifices lose all their efficacy; its types and shadows are shadows still; and the Jewish economy was but a prototype of the present, gross idolatries of the eastern nations. The New Testament commences with a history of the same illustrious character. Preparations are fully made. The predicted time arrives. Representations cease; and the glorious reality, the Desire of all nations, appears. The first books of the New Testament 174 Christ’s divinity argued. give a history of the birth, life, and death of Jesus Christ. In these books he inculcates, upon his own authority, a system of the most sublime and interesting truths, demands assent; and by the same authority he lays down a system of rules for the regulation of human life. He exhibits himself in union with the Father; doing the same works, which the Father did; and claiming the same honors. He exhibits himself Savior of the world; requires faith in his name; requires supreme love; requires the relinquishment of every thing for his sake. Upon his own authority, and by virtue of his own merits, he promises forgiveness of sin, upon conditions, which he proposes. He holds all authority in heaven and on earth. He sends the Holy Spirit into the human heart, to prepare a people for himself. He magnifies the divine law, and makes it honorable, by making a propitiation for sin. He is the foundation of the church; and his word secures it against every attack. He will raise the dead; judge the world, and distribute retribution. To confirm these truths he exhibited a holy life; and in his own name he performed works, which almighty power alone could perform. To confirm the faith of his followers, as well as to make expiation for sin, he suffered what he had predicted. He commissioned apostles to spread and inculcate the religion, which he had taught. He vested them with authority to work miracles in his name. In their writings they illustrated and enforced his doctrines. The most prominent feature of their epistles was Jesus Christ crucified; and the remission of sin through faith in his name. If they gloried, they gloried in Christ.

They gloried in tribulation for his sake. They rejoiced that they were accounted worthy to suffer for Jesus Christ. The revelation which Jesus Christ made to St. John, completes the sacred Scriptures; and it completes the history of the world. The leading subject of this book is Christ and his church. This subject runs Christ’s divinity argued. 175 through the whole New Testament. It is its life and its spirit. Who is this personage that appears so often in the Old, and breathes in almost every line of the New Testament? Is it a man, a mere man? Was it for a man, that a series of prophets during four thousand years predicted his coming, and longed to see his day? Was it in allusion to a man, that during this long period, beasts without number were consumed upon the altar? Was it to represent a man, that, during this long period, types and shadows were used? Or was it for a superangelic creature, or for a temporary, limited dependent son, that the vast preparations of four thousand years were made? Was it to introduce either of these into the world, that the wheels of providence rolled on undisturbed during this vast length of time? The preparation would then be vastly disproportionate to the dignity of the personage. The representation would far exceed the reality. Infinite wisdom decides against this disproportion. Would the divine Being employ a second volume to give the character, and record the doctrines and precepts of any of his most exalted creatures? Would he give to the world a religion formed by created wisdom?

Extraordinary characters are left upon sacred record, which represent Jesus Christ. So illustrious was Abraham, that he was called the father of many nations; the father of believers. But Christ was King of kings and Lord of all In him all nations of the earth were blessed. He is the Head of the church. His union with believers is more intimate, supporting and endearing than was Abraham’s. Moses was appointed to be as God unto Pharaoh. He delivered a nation from bondage. He wrought miracles. He covered Egypt with plagues. He was admitted to the mount where God was; and when he returned, the skin of his face shone. He is a lively representation of the Messiah. But the Messiah suffers no diminution of character by contrast with this illustrious 176 Christ’s divinity argued. man. Christ was with God not a few days only; but from the beginning he was with God. He came not for the deliverance of one nation only; but for the dehverance of all the nations of the earth, not from temporal calamities, but from spiritual bondage. When he wrought miracles, he wrought them not to plague the land; but to do good to the people; to confirm his authority; to display the mighty power of God; and he wrought them in his own name and by his own might. At the time of his transfiguration, splendor was not confined to his face; nor was his brightness reflected by beholding the glories of the Deity. But his divinity, as if impatient of confinement in a human body, burst through the vail, and covered his whole body with light. Not like Moses did he conceal his glories by wrapping them in a vail lest people should pay undue respect. But he suflfered his disciples to gaze, admire, and pay him homage. Moses never communicated power to others to work miracles; for his power was from God, and he could not transfer it. But Christ commissioned apostles to work miracles in his name; and he commissioned them upon his own authority. When Moses died, the Lord buried him, and suffered no man to know the place of his sepulchre, lest people should go to his grave and pay divine honors to that illustrious man. But such precaution was not used at the interment of the body of Jesus. VV^hat is the conclusion.’^ There was no danger that people would pay too high honors to the Savior.

Other patriarchs and prophets represented Jesus Christ. But they represented only some individual trait in his character. They were but obscure representations. If such and so many illustrious characters were employed to prefigure the Messiah, very great must he be, who was thus represented. As God made a visible distinction between those miracles, which were wrought by his servant upon Egypt, and those, which the magicians did by their enchantments, “^o he has made a visible distinction between the Christ’s divinity argued. 177 Messiah and all those illustrious characters, which prefigured him.

Christ suffers no diminution of character in contrast with the highest orders of created intelligences, of which we have knowledge. Angels are his ministering servants. At his birth an angel was sent to announce the joyful event; and a multitude of the angelic host sang praise to God in the highest, on that important occasion. Angels afforded Christ their ministering aid while he suffered the hardships of life; and especially while he suffered agony in the garden.

They will wait upon him in the clouds of heaven at the last day. When he came into the world, divine authority required that all the angels of God should worship him. To none of the angels did God ever say, sit thou at my right hand. But to the Son he said, “Thy throne, O God, is for ever.” It is evident that Christ is a being of more exalted nature and character than the angels. To whom then shall he be likened; or with whom shall he be compared?

He is far above all creatures. He is their Creator. By him all things consist. He is the Author, he is the Substance of our religion. He is the believer’s hope. The representations, which the sacred Scriptures give of Jesus Christ are calculated to convince mankind that he is a divine character. He is the leading subject; he is the most prominent character of our system of religion. The Scriptures attribute to him the qualities, the works, the names, the honors which they give to God. When people called him divine; when they worshipped him as if he were divine, he never charged them with error. He indulged, he encouraged the deception, if deception it was. Moses used caution to prevent a superstitious people from venerating him as a Deity. John the baptist, to prevent people from mistaking himself for him that should come, declared that he was not the Christ; that he was not worthy to unloose the latchet of his 23 178 Christ’s divinity argued. shoes. When the apostles, by signs and wonders excited the admiration of the people at Lystra; and they reputed them as gods, and would have offered sacrifice to them, they corrected the error, and forbade the idolatry. When the angel, whom Christ sent to testily unto the churches, had finished the work of his mission with John, he fell down to worship the angel; but the angel said, “See thou do it not; for I am thy fellow servant. — Worship God.” When the patriarchs, the prophets, the apostles, and the angel, excited the veneration of people, they were cautious to disclaim all pretensions to divine honors. They suffered not their idolatry. Christ excited the veneration of men more than they. Through belief of his divinity they rendered him divine honors. Had he been only a created being; and had he been a holy being; and had he been jealous for the honor of God’s name, like them he would have refused their worship; he would have forbidden their impiety. But when worship was offered him he received it with complacency.

If the Scriptures are true, there appears to be decisive evidence that Christ is divine; and they are calculated to convince mankind of this truth. They ascribe as much excellence, and as much honor to Christ as they ascribe to the Father. The Christian church has, from its first establishment, ascribed divinity and divine honors to the Son of God. If some, with the Scriptures in their hands, have attempted to rob Christ of divine glory; others, with the same Scriptures, have attempted to do the same to God the Father. These are exceptions, which prove the darkness of the understanding and the obduracy of the human heart. In every age of the world, people have manifested a strong propensity to idolatry. They were not less prone to this impiety when Christ was upon earth, and when his system of religion was committed to writing. Would God set his seal to a system of relig- Christ’s divinity argued. 179 ion, which attributed divine nature and divine prerogatives to one of his creatures? Would he suffer his church to be thus imposed on from the beginning of the world to the present day, and to the end of time; and by his word encourage the error? If the Scriptures may be credited; if Christ was sincere and spoke the truth, there appears to be as high evidence, as language can afford, that Christ is divine.