CHAPTER XXIII: Practical Effects of Doctrine of Divinity of Christ's

Practical Effects of Doctrine of Divinity of Christ's Sufferings--Deepens Views of Sin--Exalts Justice of God--His Love--Magnifies Value of Soul--Affords sure Foundation of Christian Confidence--Elevates Views of Atonement.

WE shall doubtless be accused of attempting to disturb one of the ancient landmarks of Christian faith. That this attempt is not a wanton innovation, may have appeared from the preceding pages. Yet farther to vindicate and illustrate our discussion, it will be useful, at the hazard of some seeming, though not real repetition, to state succinctly the respective and opposing bearings of the prevalent theory, and of that which we advocate, upon some of the cardinal points of our, holy religion. It will thence become manifest that our views are as salutary in practice as they are well founded in scriptural authority.

First. The development of the stupendous truth that the eternal Son, "manifest in the flesh," suffered and died in his own ethereal essence, for the redemption of the world, unfolds to our apprehension new and more appalling exhibitions of the potency and turpitude of sin than are presented by the prevalent theory. If we have confidence in the wisdom of an earthly physician, we are best taught the extremity of a physical malady by learning the extremity of the means to which he is driven for its cure. Should he find himself obliged, by efforts beyond mortal endurance, to sacrifice his own life for the life of his patient, it would be an affecting demonstration, not only of his matchless compassion, but also of the inveterate malignancy of the disease, which he could not otherwise assuage.

There is a principle of evil in the universe second only to Omnipotence in its fearful power. It once, with exulting hopes of success, unfurled its standard of rebellion in the very capitol of the empire of Jehovah, within the sound of the thunders of his almighty throne, drawing after it one third part of the bright intelligences of heaven. To check this principle of evil, and confine it within secure limits, without infringing the freedom of creature volition and action, requires from infinite wisdom, perhaps its highest development. This evil principle is not less blighting than it is potent. It has converted our terrestrial Eden into a howling wilderness. It is the creator and eternal preserver of its own indwelling hell. Sin's own unchanging laws, engraven on tablets which time cannot moulder, have immutably ordained that every creature of this or any other world, who transgresses, must bid adieu to bliss, unless there be a renovation of his moral nature. He will forever carry within him the undying worm. His own breast must be the everlasting receptacle and feeder of the quenchless, yet unconsuming fire. He cannot escape it by flight:

"For within him hell
He brings, and round about him, nor from hell
One step, no more than from himself, can fly
By change of place."

These awful yet salutary truths are best brought home to the soul by a close meditation, not only on the visible death of expiation at Calvary, but also, and beyond measure more especially, on the spiritual crucifixion of the only-begotten, the eternal Son of the Highest. How fearfully deleterious must be that wide-spread principle of evil, the mere local development of which required, as a preliminary to its pardon, such an atoning sacrifice! How frightful must have been the virulence of that moral malady, which could only be cured by the blood of God!

Secondly. We would not, by limiting the expiatory sufferings to the manhood of Christ, detract, as the prevalent theory unspeakably detracts, from the sublime exhibition of the justice of the God, manifested in the great work of redemption, and portrayed with such ineffable simplicity, pathos, and power in the Sacred Oracles. The execution of the scriptural scheme of the atonement, whose vicarious victim was the Architect of the worlds, elicited a development of the inflexible justice of the Godhead, new and "strange" in the annals of eternity. Compared with it, the expulsion of the third part of heaven from their blessed abodes; compared with it, the impassable ramparts of hell, and its adamantine vaults, and quenchless fires, and ceaseless wailings, might pass without special wonder, we would almost say, as pertaining to the ordinary administration of the system of penal jurisprudence, ordained by a wise and righteous God for the government of his boundless empire.

But if permitted to behold a scene, perhaps too sacred for creature vision, how must the hierarchies of heaven have stood aghast, as the Ancient of Days, arrayed in the most awful habiliments of avenging Omnipotence, drew forth from its long repose his own almighty sword--the sharpest weapon in the armory of the Godhead--to smite--as a God alone could smite, and with an effect which a God alone could endure--the beloved and unresisting fellow of his everlasting reign! Let not the dwellers upon the earth be taught to regard this sublimest of scriptural delineations as magnificent imagery alone, fitly evolved by Oriental metaphor. To suppose that the Lord of Hosts awakened his slumbering sword--slumbering, perhaps, from the earliest eternity--to smite the mere frail humanity of him who was cradled in the manger, would be to sink, in mortal estimation, this stupendous scene in the annals of the Godhead from the infinite down to the finite.

That demonstration of infinite justice which forms the prominent and august feature of the atonement consists in the awful truth that God the Father "spared not his own Son, but delivered him up for us all." And ever mark the mighty terms "his own Son!" The theory of earth, which virtually holds that the eternal Son was spared; that the unspared one of the Father was but the human son of Mary; that the eternal Son suffered no more to redeem our fallen race than he did in their creation, robs the atonement of all its magnificence. Let it not be alleged that God the Father "spared not his own Son, but delivered him up for us all," and thus satisfied the plenitude of the declaration of the Holy Ghost, when, for a space brief compared with eternity, he allowed him to depart from the celestial courts, and to dwell on earth in a tabernacle of clay, carrying, however, with him the undiminished beatitude of the Godhead, in the same way as an earthly father may be said to spare not his own son, but to deliver him up, when he sends him from the domestic hearth, to sojourn for a season in foreign climes! We would not willingly impute to the prevalent theory so irreverent a prostration of the majesty of the atonement.

Thirdly. Nor would we derogate, as the prevalent theory immeasurably derogates, from the infinite love displayed by the triune God in the redemption of the world. Let it never be forgotten that the sending of his well-beloved Son by the infinite Father to be the ransom of our fallen race, and the voluntary acceptance of that terrible mission by the infinite Son, and the contributory agency of the Holy Ghost to render the mission efficacious, are everywhere represented in Scripture as the concentration and sublimation of the ineffable love of the united Godhead; compared with which the displays of divine goodness, in the variegated works of creation, sink, as it were, into comparative unimportance. It was a distant and twilight glimpse of this sublime development of infinite love that awakened to such unearthly harmony the consecrated harps of the prophets and inspired patriarchs of old. It was a clearer view of this stupendous miracle of grace, unmatched even by the Godhead, that ever and anon roused the profoundly argumentative Paul to such bursts of holy rhapsody. It was this view, melting the heart of the beloved disciple, which prompted that simplest, that most touching, that most comprehensive and expressive of scriptural sentences, "God is love."

And do all these sublime indications of Scripture point, indeed, to nothing but the simple fact that the second person of the Trinity, by the mandate of the Father and his own volition, condescendingly and graciously came into the world, to occupy for a time, in all the perfection of infinite beatitude, the "body" that was prepared for him, and then to return, untouched by suffering, to his celestial home, and there receive the rapturous and cheap-earned gratulations of heaven on his having just created, from a moral chaos, a new spiritual world, more glorious than any of those which, at the beginning of time, had roused the swelling anthem of the "morning stars?" Such is not the scriptural picture of the love of the Godhead displayed in the redemption of the world.

Fourthly. If we may justly conclude that the second person of the Trinity, clothed in flesh, suffered and died for the redemption of the human soul, not in his manhood alone, but also in his divinity, the conclusion will impart new and ineffable value to the immaterial, breathing, living, immortal principle within us. Seneca, the heathen philosopher, termed the soul a "little god cased in flesh." The Bible imparts to it a rank higher than was ever imagined in the dreams of pagan mythology. God formed material man "of the dust of the ground;" but he "breathed into his nostrils the breath of life, and man became a living soul." The soul of man, then, is an emanation of the Deity. It is a spirit kindred to the ethereal essence of its almighty Creator. Christ, while on earth, interrogatively declared that it would be a losing contract for a man to barter, for the whole world, his own soul. This theoretic proposition, like other abstract truths, even of the Bible, is best brought home to the heart by practical elucidation. If we would see it thus illustrated by its divine Author, let us stand beside his viewless cross, and, in contemplating his unseen spiritual and divine sufferings for its ransom, learn at what price the soul was rated in the celestial exchequer.

Would man become familiar with the distant bodies of the material heavens, he should borrow of science its glorious instrument of discovery, which will enable him to walk

"Abroad through nature, to the range
Of planets, suns, and adamantine spheres,
Wheeling unshaken through the void immense"

The science of sacred truth, too, has its telescope; and if we would gain still clearer views of the value of the breathing immortality within us, let us, through that consecrated medium of vision, fix our steadfast and wondering gaze on the onward flight of a single soul through the ages of its eternity. It must sink "a goblin damned," or rise a spirit of bliss. In the rank soil of the world of blasphemy, it will, in successive ages, swell to a mammoth of guilt; or, in the pure atmosphere of heaven, it will, in its upward progress, brighten into an archangel, ministering before the throne of God. The prospective omniscience of the infinite Son, standing by the grave of a world "dead in trespasses and sins" beheld its countless perishing souls, of value too precious to be ascertained, save by the arithmetic of heaven. He pitied--he redeemed; he redeemed by the immolation of himself. Great was the price; greater, in the estimate of infinite love, was the redemption purchased.

Beautiful and glorious is the material universe. Beautiful is our own queen of night; glorious our own king of day. Brilliant are yonder stars that spangle the firmament; surpassingly majestic when we regard them as centres of their own expanding systems, attracting and ruling their own wheeling orbs. But to save all these, the Son of God would not have died; to redeem them all from one vast consuming conflagration, be would not have laid down his most precious life. He could have spoken new suns and systems into being. To impart moral life to a single soul dead in iniquity, he was obliged to die himself. When seen in the scriptural mirror, why will not man learn to appreciate that deathless soul, whose matchless value is so well known in heaven? Why will man, reckless man, madly throw away that inestimable gem, whose ransom cost the death of a God? How could centuries have cherished a theory which, by sinking, without scriptural authority, the redeeming price, would lower, in the estimation of the dwellers upon the earth, the value of their immortal souls?

Fifthly. The sufferings of Christ, in his divinity, afford a foundation for Christian confidence unknown to the prevalent theory. The anxious inquirer after religious truth, from whose eyes the scales have begun to fall, gazes, now at the frightful turpitude of sin, now at the "consuming fire" of Jehovah's wrath. He hears, close behind him, the cry of the avenger of blood. He must reach a city of refuge, or miserably perish. The prevalent theory points him to one. He finds it built of creature sufferings. In vain, at least for the time, is urged the dignity and atoning value imparted to the sufferings by the juxtaposition of indwelling divinity. He searches, without success, for any traces of the theory in Holy Writ. Metaphysical speculation soothes not his sin-tossed spirit. It is an icicle to his soul. He must become an adept in the prevalent theory before he can cast himself, for eternity, on vicarious sufferings less than divine.

Perhaps, gentle reader, you may yourself be an anxious, and, as yet, unbiassed inquirer after religious truth. You may be seeking as for hidden treasure, a sure foundation for the sinner's hope. Turn, then, to the Book of books. Read the concurrent testimony of the blessed Trinity, that its glorious second person, clothed in flesh, endured the infinite burden of the vicarious sufferings to save our perishing world; to save even you, if you will but accept his "great salvation." Deign to believe the declarations of the Father, the Son, and the Holy Ghost, in all their stupendous magnitude. Accept as true, and sincere, and ingenuous, the assurances of the Sacred Three, though pertaining to things incomprehensible to your microscopic vision. Degrade not the atonement of the Godhead, by imagining that its second person suffered by profession and in name only. Change not into figures of speech the plain and simple proclamations which came down from above.

The anxious, fearing, trembling inquirer after gospel truth, bewildered on a sea of doubt and darkness, without a compass or a star, may find, in the sufferings of the divinity of Christ, "an anchor of the soul, both sure and steadfast, and which entereth into that within the veil;" "an anchor" formed in the conclave of the holy Trinity; "sure" as its eternal decrees; "steadfast" as the pillars of its everlasting throne. Christian confidence, founded on the expiatory agonies of the Creator of the worlds, may look down, as from the heaven of heavens on all that this poor earth miscalls "sure and steadfast." He who has the witness within himself that he is to be partaker in the salvation wrought by the divine sufferings of the dying God, may, from the depths of his grateful, weeping, joyous heart, triumphantly exclaim with the exulting apostle to the Gentiles, "I know whom I have believed, and am persuaded that He is able to keep that which I have committed to him against that day."

Sixthly. We delight to dwell on the atonement, built of the sufferings and cemented by the blood of God, in all its scriptural magnificence. It is, beyond peradventure, the mightiest effort of almighty power. God spake, and chaos became a universe of moving worlds. He could not speak into being the structure of salvation. Its formation cost him his incarnation, his sufferings, his death. It is the rainbow glory of heaven, concentrating in mild, yet bright effulgence, the mingling and harmonious rays of infinite justice, infinite wisdom, and infinite love. Upon the just proportions, the beautiful simplicity, the exquisite symmetry, the lofty grandeur of this choicest pavilion of the Godhead, the holy curiosity of cherubim and seraphim will be riveted for countless ages after time shall be no more. It will be remembered in hell. Devils will gnash their teeth; but "devils damned" dare not, cannot scoff. Forever must they gaze on this wonder of wonders, this everlasting monument of their Conqueror's triumph, in silent, in speechless despair.

What gives to this structure its transcendent majesty is the divinity of the sufferings of which it was composed. Had not the throes and blood of its suffering, dying, risen God pervaded and formed its constituent elements, it would have been a splendid pageant that might dazzle, but could not satisfy created intelligences. Let not the children of men seek to mar its beauty or dim its glory. It was on earth that its foundations were laid. It is earth that it has redeemed. Let not earth alone, of all the provinces of the universal empire, seek to pluck from this temple of salvation its everlasting cornerstone. __________________________________________________________________

APPENDIX No. 1.
ARGUMENT OF ATHANASIUS,
REFERRED TO AT PAGE 41.

AGAINST THOSE WHO ASSERT THAT, BECAUSE GOD SO WILLED,

HE SUFFERED.

As the traveller avoids every wandering from his road, and would suffer any inconvenience sooner than leave the highway, thus the pilgrims in the path of sound doctrine follow the footprints of those who never leave the way, and when they have learned the landmarks of their journey, they guard against any departure therefrom, and so are always guided in the truth. But some disregard this aim and please themselves in unbelief, and abandon the footsteps of the orthodox fathers, and the landmarks that the divine instructors have set up, and follow by-paths, some discovered by heretics of old, some, at the present time, by themselves. Thus they assert this unreasonable dogma; God suffered because he so willed. Being unable to demonstrate the paossibility of Go " d's"s nature, they do not hesitate to utter untruths concerning his will; and if questioned concerning the Divine nature, their answer relates to his will. If God's"s nature were ca. pable of suffering, then it might be permitted to consider his will; but though, for the sake of argument, such a volition were conceded many times, yet could that concession not shake the immoveable laws of Nature., What madness, then, to assert, that he suffered because he so willeubd! What rational man -is unaware that will and nature must harmonize? That the ends of nature and the ends of volition must unite, is a truth self-evident; and equally so that their limits are fixed, and their aims regulated by nature and intelligence. He that would assert the contrary would put nature and the will in hostile array, the latter longing for that which is impossible, or the former admitting conditions elementally destructive to itself. That essenceo that, by its constitution, setting will aside, may admit suffering is passible; but that essence, which in its nature and being is inconsistent with suffering, may not assume the condition of paossibility, though its will may strongly thereto consent. Each class of animated beings retains the law and form of its first creation, and maintains it irreversibly. Should man ofttimes and earnestly desire to be a bird, yet would nature as often overcome that will; should he long for the spirit of an uniareasoning brute, yet would it be but a foolish thought and an unaccomplished design. Now as Nature thus displays her unconquerable power, and her superiority to the despotism of all opposing volitions"s, shall the unchanging and undying essence of God alone yield itself to be shackled by the will? Wonderful thought! Shall that which guards with watchful care all essences, and conserves each in its sphere, shall that alone be thusm , easily driven from the bounds of impassibility, and God the Creator possess less inflexibility than he has bestowed on every creature? But let us inquire of what prophet or apostle they receive this erroneous doctrine, that he thus willed? FProm none. The error springs from and rests on the light authority of those who maintain it. We have neither read he suffered, nor found he willed to suffer. What holy man ever saw suffer the invisible and impassible God, or to whom hath he revealed sucholx a will? 7 O0, the boldness of man to trample over invisible powers@! ForPot who hath ascended into heaven! who transcended thrones, principalities, powers, dominions, majesties? Who hath flown beyond the flight of the seraphim? Who hath seen the things concealed from their eyes? Who hath found out the nature of God in volition and suffering, when, the Scriptures have niaot revealed it? We have heard that -he hwliath performed his good pleasure; but that, he suffered, anaiad because he willed, we have nowhere learned. Why, then, miningle instability with unchangeabilit,y ? This is madness, not wisdom. The truth is the reverse of this. Christ suffered indeed, but it was in the flesh of mortal men, and not in his immortal Word.

AGAINST THOSE WHO ASSERT THAT THE EXPRESSIONS OF SCRIPTURE SHOULD BE RECEIVED LITERALLY, WITHOUT REGARD TO THEIR:IIL TRUE MEANING AND SPIRITUAL IMDIPORT.

With great difficulty are those silenced who would subvert the constitution of the human mind, restraining men from the exercise of reason, and from the knowledge of natural truth and loveliness, by telling their followers that the expressions of Holy Writ are to be received literally, without examination, without discussion, without comparison, and without reference to the end for which they have been uttered. If, then, as they counsel, men should overlook the end and the meaning of the expressions of Scripture, and receive them literally and irrationally, would it not be to allow the words of apostles and prophets to echo through the ears in vain and unfruitful sounds, while the heart remained untouched and unaffected? When they advise to listen with the ears, but strive not for that fruitful perception which belongs to the heart, and the curse that attaches to them, to listen with the ears and not perceive. Thus they say, the phrase "the Word became flesh," is to be understood literally, and not in the sense pious reason wouald put upon the words; as if it were in their power to wrest the conception of any person from that which is befitting and profitable to that which pleases themselves. Shall I listen to words, and seek not for the idea intended thereby to be conveyed? Where, then, would be the results of discourse and the profit of listening? How quickly would they transform men into unreasoning beasts by such propositionspropostions; to listen to sounds of words and neglect the sounds of reason. Paul, who was a teacher in such affairs, did not thus instruct; his precepts were, to receive nothing save upon the sanction of right reason; thus, solid food belongs to strong men, who by exercise are able to discriminate between good and evil. He advises perfection, praises exercise, recommends sober judgmentjudgement between good ,and evil. But how can he judge who discerns not the matters revealed? For as the man whose senses are disordered by disease has no true perception of alimnients nor their properties, so the man who, from idleness or stolidity, is unexercised in his mental faculties, apprehends the words he hears, but gathers not the force of the argument, nor perceives the distinctions in the ideas intended to be conveyed. His participation is heedless aad irrational, like the beast who devours the nutritive and hurtful as they may chance to offer. Nor is he to be numbered among clean beasts, since he does not ruminate, but transmits a crude and unprepared mass of mental food to the inner man. Thus he receives injury from imperfect digestion, rather than support to his vital powers. Is any one ignorant that the command of the Divine law enjoins a scrutiny upon him who is bidden to sup at the table of a ruler, and diligently to consider what is placed before him? Thus, it is manifest that we are not to make the words of Scripture our prey, but we must consider what is fitting to God, useful to man, consonant with truth, in harmony with the law, responsive to nature; to that which faith may know, on which hope may build and the sincerity of love adopt, whereby the glory of God may shine untarnished, envy be vanquished, grace justified. These elements co-exist in the meditations of piety, but find no place in these absurd novelties, whose dependence is upon mad theories. To conclude, he who receives the text of Scripture literally and neglects the meaning cannot understand passages that seem to clash; he can find no proper solution thereto, give no answer to inquiries, and cannot fulfil the precept, be careful always to have that whereby thou mayest answer him who inquires.

AGAINST THOSE WHO ASSERT THAT GOD
THE WORD SUFFERED IN FLESH.

I wonder that the inventors of these new doctrines seem never tired in their search or introduction of novelties, but are always frivolously propounding theories like the one we now proceed to confute, that God the Word suffered in the flesh. In this proposition there is much that is irrational, and much that is untrue. It is irrational to say one nature suffered in another; untrue to say the Word suffered. That which they would not dare to express unqualifiedly they conceal by the addition of "the flesh;" thus they would cover up this revolting idea, in the same manner as is an ugly face, by a deceitful mask. If the Word suffered, he suffered in his own essence. If aught else suffered, then the Word did not suffer, unless that injury which was directed alone against the suffering body may be considered as recoiling on the Word thereto united. To say, however, the Word suffered in the flesh is unscriptural, untrue, self-contradictory. But as these men are unbounded in impiety, and are conscious that pious ears will not listen to the expression "the Word suffered," they subjoin the expression "the flesh," @ in order to heal the wounds wrought by the other. Thus they would introduce disease, and heal by improper remedies; i for none of these doctrines are conson.uant with truth; and frequently in the same sentence are contained contradictions, so that rational men can give them no attention. The Word was not rendered passible by being joined to the flesh, nor was the flesh impassible through the agency of the Word; but as the body, by its nature, admitted the infl@uence of suffering, so the Word retained impassibility, as an essential and inseparable attribute. If the Word suffered,, why subjoin the additionu "llin the fllesh?" Why mniention the fliesh? The body suffered with the Word, or it did not. If it did nduot suffer, impassibility was bestowed on it. If it suffered, then the proof is that both natures suffered; for, as they say, the Word suffered in the flesh, and the body, by its own constitution, suffered in its proper nature. But perhaps the declaration of the apostle may be urged, "Of whom, as concerning the flesh, is Christ."tlxe dwkratiou of the apostle may be as concerning the flesh, is Christ.@" Say

Christ suffered,@ and the word flesh recurs in the same manner. He who names God the Word names a pure essence; he who names :Chrisat designates one in whom two natures are united; and, thus@ it is with propriety we say Christ suffered, because this namane implies at once the impassible Word and the body which tasted death. Wherefore Paul did not use the expression, of whom is the pure God after the flesh, but " Of whom is Christ after the flesh," in order that he might indicate him who was intended of the Israelites, as pertains to the body; but as pertains to his divini@ty, the begot@ten of God the Father. He did not say of whom is God after the flesh. But say this, if you would convince me Christ suffered in the flesh. And if you pl " ease to say God suffered in the flesh, then tell me, are God and the flesh the same, or different in nature? If they are the same, then did God suffer in his own nature ; for God and the flesh are in nature the same. But if they are different, how does the one suffer in the other, since suffering induces no change in the essence? Thus man does not suffer in a horse; the soul dies not in the flesh, but the flesh is dissolved, and the soul separated therefrom; i and yet the man, consisting of soul and body, is called dead, but yet only. in that nature which may die, that is, the body, not the immortal soul; for no one has ever said of the soul of man that it has died in the body; but the man, the union of soul and body, has died. Thus the Scriptures, when about to establish the immortality of the soul after death, say the just live forever. An appeal to Scripture condemns altogether these men; for, notwithstanding the number of prophets and apostles, we find nowhere an expression like theirs. On the other hand, that Christ suffered is universally announced. Christ, our passover, is offered for us. If Christ be passible, he died for our sins, according to the Scriptures. The cross is Christ's"s, the body Christ's"s, the blood Christ's"s. How is it possible that they can neglect so great a cloud of witnesses, and prefer their own private judgment to the authority of the Spirit? Thus they would violate the command which forbids to transgress the ancient landmarks that your fathers have placed, and would disregard the decision of the great and holy Council of Nice, the fathers of which council with unanimity have placed in their creed the name of the Lord Jesus Christ next to God the Father; and to him they have ascribed the lofty attributes of Godhead and the beneficial faculties of his own manhood: according to the words of the blessed Paul, other foundation can no man lay than is laid, namely, Jesus Christ. We have not abandoned that foundations--a recipient of glory in one nature, of suffering in the a other. If you name him God alone, how can you lay on him the needed passion? If you name him man al*one, then how can g- he contain the vast riches of incomprehensibleiucotdprehensi"bli glory! I But it is our duty to call him Christ; hereby he reaps the fruit of glory in the Godhead, while in his manhood he bears suffering, and in the inseparable union works all miracles, and bestows all blessings on the faithful. Thus the impassibility of the Deity, the reality of the passion, and the universal advantage of man-bi ina-n,kind are made sure., In this manner the clear word of truth, the foundation of unshaken fa&ith, the glorious greatness of the mystery, the mraarvel worthy of the credence of antiquity, the unfading beauty of orthodoxy, and the harmonious belief of all ages are displayed. To assert this new and wild doctrine, and condclemn all who deny that God the Word suffered in the flesh, is not only to oppose the men of this age, but to array an opposition to the doctors and teachers of all antiquity. Why do these men avoid the name of our Lord Jesus Christ, in which we are commanded to believe? Believe in the Lord Jesus Christ, and thou shalt be saved. It is lovely to fix the hope of salvation in this name; for there is no other name given among men whereby we may be saved. At the name of Jesus every knee shall bow, of things heavenly and things terrestrial, and of things infernal, and every tongue shall confess that Jesus Christ is Lord to the glory of God the Father. HI-le is judge of the living and dead. Stephen, when dying called on him: Lord Jesus receive my spirit. There is one Lord Jesus Christ, by whom are all things; i he is Saviour, he is Redeemer. Christ is all these. Why, then, avoid that beloved name? It hath removed disease: "In the name of Jesus Christ, arise and walk."2@ It hath put to flight devils: "I command thee, in the name of Jesus Christ of Nazareth, come out of her.".@2 How is it that, leaving this name; as if ungratefulungratefal to them, they assume an expression nowhere found among the holy writers: the Word suffered in the flesh!

AGAINST THOSE WHO INQUIRE WEwu6@qtiunwHY SHOULD THE

JEWS BE PUNISHED
IUNLESS IT WAS GOD WHOM THEY SLEW?

Argument has no power to restrain the madness of contentious men. If we advance a thousand irrefragable arguments, though they may display the truth, yet will they fail to convince these framers of falsehood; for it is the punishment of those who, in despite of the clearest of demonstrations, have abandoned the truth, never to leave their own devices nor return to the true road ; but continuing to travel by headlong by-paths, they are not ashamed to interroga@te of us why the Jews shall be punished if they slew not God. Shameless and deceitful impudence! I To avesnnge Christ they asperse Christ. Thus, that the Jews may be punished, they would confuse all things, despise doctrine, blaspheme the impassible God by callingo him passible, revile God's"s glory, tear up the order of the universe. Cease to avenge God by blaspheming God; a defence joined with dishonoaur to the one defended is detestable. Leti Jews receive gain, if their loss is the shame of Christians. Rather let the guilty escape than he who suffered acquire such advocates. Better that Jews be pardoned than the GCodhead be reproached with mutability and paossibility. Why afford such a theme of boasting to Jews as that they were triumphant over God? They would have had no power over the temple had not the inmate permitted it, who raised the temple when dissolved, but himself remained indissoluble. Your opinion is contrary to the express announcement of the sufferer, and your vindication inflicts a worse grief than the injury you would avenge. Then wherefore distort the compassionate words of the Saviour Christ; for at the time of the passion he said, Father, forgive them; they know not what they do. And do you accuse the Jews of a knowledge of the presence of a God, and a conscious pollution of themselves with his blood? This audacity surpasses that of the crucifying Jews. They killed Christ, deeming him mere man. You, while vindicating God, call him mutable, passible, and dead. Thus, in proportion as that man is more criminal who is impious towards God than he who injures man, so is the state of him more dreadful who, in language, kills God the Word, than theirs who drove the nails into the flesh of the Lord. But though the Jews are less impious than you, we revoke not their awful doom. We maintain the impassibility of the Godhead of Christ, and ascribe passion to the manhood thereto united, and that the Jews shall be punished for impiety towards the manifest Deity through insane rashness and blindness. Even now we see that those who lift up impious hands against the temples of God and do this sacrilegiously and destructively, are punished as though they were impious criminals in respect of God, notwithstanding that their rage is outwardly directed against stones and wood. If then an inanimate temple be guarded by such severe laws, how much severer sanctions should protect that living and unpolluted temple joined ineffably and indissolubly to the living God! To offer injury or insult to that holy temple must be considered as offering injury and insult to the God who dwelt therein, and who distinguished it by so many miracles. Nor can the Jews find any palliation of their guilt in the circumstance that they appeared to sin against a mere man, while, to confute them, so many miracles wrought by his hand displayed the glorious majesty and power of the Godhead. His birth was pointed out by prophecy, its place was well known, its manner most remarkable, the time of its accomplishment made certain in every word in Scripture was declaratory of the event, the Oriental wise men came afar to worship, a star prognosticated, and angels sang the nativity of the Saviour. Herod the king was troubled; all Judea was filled with wonder, for it was the manifestation of him who should take away the sins of the world. Simeon takes the child in his arms, and calls him the salvation of God. Anna prophesies; John, at Jordan bears witness to him. The voice of the Father from heaven acknowledges him to all as the well-beloved Son; the descent of the Spirit as a dove on his head confirms and glorifies him; the water changed into wine, and five loaves multiplied to satisfy the hunger of as many thousands, while twelve baskets are filled with the fragments, attest his power. Diseases are healed by his word; devils, expelled by his command, bear witness from afar to the terror of his power; even the dead are at once rescued from the power of the grave; the very hem of his garment brings health to the sick woman, making evident the glory of the concealed God. Even the frame of universal nature, at the time of the, passion, and the destruction of the visible temple of his body, is disturbed in divers ways; and those who crucified him bore testimony to the reality of his resurrection; for, while they watched the slain, they were confounded by the omnipotence of the sufferer. These things, and many besides, evinced the hidden Godhead, and to be wilfully blind to these manifestations was a crime of deep impiety against God.

AGAINST THOSE WHO CALL HIM A JEW WHO DENIES THAT GOD SUFFERED.

In our former arguments the conclusions were so clear, and so variously and manifestly demonstrated, that our adversaries ought in all fairness to acknowledge their cogency; but this they do not, being intent upon weaving new and deceitful subtleties; Thus, they say he is a Jew who denies that God suffered. It is well that they remind us of a name well suited to themselves. They have drawn upon themselves affinity with Jews by denying the salvation of the incarnation, and by rejecting the mystery of the union of the two natures. Let us now imagine whether he is a Jew who receives the gospel of grace, or he who strives for the letter of the law! The gospel teaches us that the invisible God was manifest in visible flesh. The Jews maintain their ancient traditions, wherein the Deity is represented under types and forms. In what manner do we call others, Jews who reject the riches of the New Testament?

Have we not heard that many prophets and just men have desired to see those things which we have seen, and have not been able? 7 What have they not seen? The God manifest in the flesh. Is it not written, God was seen by Abraham, by Isaac, by Jacob, by Moses, and by many others? That which they desired to see, and were not able, was that which we have seen, the ineffable and indissoluble union of Godhead and manhood. This is the strange sight revealed to all who by fa&ith confebss the adorable union of the Word and flesh. They who reject the assumption of human na, ture are convicted manifestly of affin@ity with the ancient Jews, who were unable to see the things we have seen. Jews are they who reject the incarnate mediation of the Saviour, and to these must those be added, or, rather, must be considered greater criminals, who deny the two natures. The Jews were unable to perceive the Deity, thoughlx working miracles among them; and these revilers of God attributeattribiate to the Word the infirmities them; and these of the flesh he assumed. But perhaps they will say (for they do not scruple to deny the most evident truths), we do not call the divine nature passible. Should we ask of you, ye cunning sophists, how is it possible, that you can avoid this assertion, you would make answer: He suffereqd because he so willed, and thus is not passible. In this manner you but avoid the letter, while in youear faith the error remains. If you condemn such as deny that God suffered, can you escape the inevitable conclusion, God is passible? If he be a Jew, in your opinion, who does not acknowledge that the divine nature suffered, and a Christian "Who believes it@ then the Jew thus confessing the divine impassibility must be preferred to you who deny it; for, of necessity, you must be called Jews, maintaining the impassibility, or Christians, as you would define the word, holding to the paossibility of God. Then tell us plainly to which doctrine you subscribe; for with the heart manm believes to justification, and with the mouth confession is made to salvation. If the Word did not suffer, then the flesh did suffer. If neither suffered, then somrae third essence suffered. If nothing suffered, then there was no passion. If the passion took place, and yet no one suffered, it was but an illusion; we are saved by a mere illusion. You are as impious as the Manicheans; and why do you hesitate to adopt their name, when manifesstly- you are inheritors of their heresy? Hence is your error shown to be worse than that of the Jews, and nearly as impious as that of the Manicheans. Why mention Jews and Manicheans? You are more resolved in guilt than he, the contriver of all evil and hater of all good---who hath planted these tares in your heart---the devil. He, when, at Jordan, the divine glory of the Saviour was manifested, though urged by the stings of envy, dared not begin the temptation till he saw Jesus fainting with hunger, an undoubted sign of human weakness. He well knew the attribute of the Godhead to be subject to neither temptation nor passion. You ascribe to the Godhead hunger, thirst, and similar infirmities, and dare annex the suffering of crucnoifixion thereto. He (the devil), for the magnitude of his guilt, was called a murderer from the beginning; you, in the greatness of your mad impiety towards God, call the Jews the slayers of God, and do not blush in allowiing greater power to the Jews, " the disciples, than to the devil, the teacher of all wickedness; and thus, according to the accusation of the Scripture, knowing God, you have not glorified him as God; fobr you have maintained his passibility.---(Athanitasius's"s Worksv, vol. 2,iL pp. 305-31830 l@, Ed. of Cologgne, 1686.) __________________________________________________________________

APPENDIX No. 2.
THE BLOODY SWEAT,
REFERRED TO AT PAGES 207 AND 222

Some of the adherents of the prevalent theory, in accordance with their custom of transmuting into metaphor such hbr saeh scriptural 9 passages as oppose their dogma, have expressed their belief that the bloody sweat of Gethsemane was but a figure of speech. St. Luke was a writer of the greatest simraplicity and directness; he was a stranger to amplification or hyperbole, and dealt little in metaphor. Had he sought a rhetorical figure to indicate the profuse perspiration of his Lord, great drops of water would have been a more natural and apposite comparison than great drops of blood. The thought of blood would not have been likely to enter the imagination of the evangelist, had not the Holy Ghost impressed on him the awfulawfal phenomenon of the garden.

But the great majority of those who profess the prevalent theory feel themselves bound to admit the sweat of blood at Gethsemane. They seek, however, to evade its hostile bearinug upon their theory, by affirming that history records many other instances of bloody perspiration, caused, not only by corporeal disease, but also by extreme mental agonoiay. And to sustain a proposition so important to their dogma@ they cite the following authorities: Aristotle, Hist. Anim. Tom. I1. lib. 3iii. chap. 19, page 809. Ibid. de part Anim. Tom. I. lib. 3iii. chap. 5, page 1008. Diodorus Siculus, Tom. II". lib. 17xyii. page 560. Voltaire's"s Ujniversal History, chap. 142, narrating death of Charles IX. of France. Sir John Chardin's"s History of Persia, Vol. 1I. page
126. Thuanxius Hist. Temp. lib. 10x. page 221. Acta Physico-Med. Norimbergaem, Vol. 1. page 84; Vol. 8VIII. page 425. Leti'2s Life of Pope Sextus 5V., p@age 200.

THE BLOODY SWEAT. 353

It is, indeed, true that bodily disease has sometimes caused an exudation of blood, by debilitating the system, and rendering the veins and arteries incapable of retaining and circulating their vital fluid. And it is, no doubt, also true, that mental agony, if intense and protracted may, at least in feeble subjects, superinduce bodily disease, with all its frightfu"al consequences. But we cannot yield our credence to the proposition that spiritual agony, unaccompanied by corporeal infirmity, has ever forced through the healthful body great drops of blood, save in the garden of Gethsemane.

Aristotle, in one of the quoted pages, says; "If much blood is lost, life languishes; if the loss is extreme, life is extinguished. When the blood is immoderately charged with humours, disease attacks; for then it is converted into a thin unnatural state, and has, in some cases, broken out into a bloody sweat." And in the other quoted page of his writings, he says: "Some through an ill habit of body have sweat a bloody excrement."al It will be perceived that - thist learned I "scholar attributes bloody exudations to corporeal disease. If they had ever been caused by mental agony, it seems to have escaped the knowledge of the profound Stagyrite. Diodorus Sioulus, in the page of his works referred to, is speaking of the Indian serpents, and observes: " If any one be bitten by them, he is tormented with excessive pains, and seized with a bloody sweat."@@ The Roman scholar gives no more intimation, than did his Greek predecessor, that bloody perspiration is ever caused by meore mental agony. Voltaire, in his Universal History, thus describes the death-sickness of Charles IX. of Trance:

"He died in his thirty-@fifth year; his disorder was of a very remarkable kind; the blood oozed out of all his pores. This malady, of which there have been other instances, was owing, either to excessive fear, or violent agitation, or to a feverish and melancholy temperament." The only fact here recorded is that the king was sick unto death; and that, in his last illness, his blood oozed out from his pores. The cause of his illness and of the symptom stated, is left to rest on vaguae conjecture. The quotation from Voltaire is no proof of the proposition advanced by our opponents; his conjectures are not entitled to controlling influence in a Christian iInvestigation.

The advocates of the prevalent theory have referred to Sir r

John Chardin'?s History of Persia. We believe that such a work

30*
054 APPENDIX NO. ".

was never written by the author referred to. He travelled in Persia@ and published his travels in several volumes, which is, doubtless, the production intended. Though not an Englishman, his first volume (to which alone the reference of our opponents points) was translated into English under his own superintendence, and originally published by ,him at London. Afterwards all the volumes were published on the continent, in French. The English copy may, therefore, be regarded as the true original of his first volume. We have examrained it, and found no mention of a bloody perspiration in the page cited, or elsewhere in the volume. To the continental edition we have not had access. If the learned reader should find any thing in the English volume which has escaped our notice, or anything superadded in the continental edition, we would beg leave to remindremincl, him, that Sir J"ohn Chardin, though reputed to be a writer of truth, travelled in the land of exaggeration and romance. What he recorded from his own observation, is entitled to fair credit; what he recorded from Persian hearsay should be taken with many grains of allowance.

Our opponents have also referred to Thuanuiis (the celebrated French de Thou) HisL,3t. Temp. lib. 10x. "pPage 221. We find no such page in his tenth book; nor do we find in any part of the book any allusion to bloodyv perspiration. Thuanus is a very voluminous writer; and our leisure has not allowed us to explore his history page by page. The learned reader@@, if he shall discover theif the passage intended by the reference, will please to bear in mind, in testing its applicability, that the point "Oh@ -here at issue between the advocates of the prevalent theory and ourselves, is, not whether bloody exudations have occurred elsewhere than at Gethsemane, but whether such other cases were caused by spiritual agony, unaccompanied by corporeal disease.

Two cases of bloody exudations are reported @@ @in Acta@ Physico-

Med. NorimbergæNorimber@. The one was@ that of a boy about twelve years old, who had long suffered under a succession of complicated diseases, but who had not been the subject of any .special mental agony. Of course it has no bearing on the point in issue. The other case requires more consideration. It is, thus nar@ra@ted: " Joachimus Scacerna, in the sixty-secondd6iftcl year of his age, apparently in health, met me, about noonii in th"ne month of November, deeply distressed, and asked my -advice, saying that he had been accused by somebody of the crime of perjury, and expressing his fears lest he should be cast into prison. Touched with compassion for his calamity, I observed red tears flowing from his eyes, of the appearance of blood. Offering him such consolation as was in my power, I left him. He was afterwards led to prison by the guards, much afflicted, shedding bloody tears, shaking with agues through his whole system, followed by a malignant fever, which terminated his life in three days."2@

It is manifest from the preceding narration, that the malignant and mortal fever had seized upon its victim before he met the narrator. It was doubtless the occult fever that caused the mental distress, and not the mental distress that caused the fever. There is no proof that the unfortunate man had committed the crime of perjury, or that in fact he had been accused of such crime. It was probably the delirium of inward disease that made him imagine himself accused. It may be inferred that it was his self-accusation - alone which cast him into prison. Had he been guilty, or had he been frightened If a frigumed into mental agony by a false uso Are charge, flight would have been more probable than his gratuitous disclosure to the narrator. That the narrator did not detect the incipient disease, need not excite our wonder. It is not quite certain that he was a physician; and, if he was, it is clear that the dying man did not come to him for medical advice; for he thought himself well. It was not an interview between physician and patient. Their meeting seems to have been a casual and brief one, perhaps in the street. That the disease was susLifficiently virulent to have affected and deranged the veins and arteries and pores and fluids of the system, is proved by its rapid progress and fatal termination. t.@l Since time began, countlt ess millions have, in every age, been justly or unjustly accused of crime; but none, befobre or since the narrated case, 2 ever exhibited, under the mere influence of the accusation, a sweat of blood. The gory exudation in the narrated cas, @e, if it had no cause but the accusation, would stand opposed -to "the whole course of human experience, and require nearly the same plenitude of proof for its confirmation that wouald be required to prove a miracle. If the unfortunate JSoachimus Sceacerna shed bloody tears because he was charged with an offence, he did what we suppose no other accused person has ever done, from the arraignment of Cain to the present hour.

We have read the Rev. Mr. Farneworth's"s translation of Leti's@

356 APPENDIX NO."

Life of Pope Sextus V, another authority refetbrred to by the advocates of the prevalent theory, and find in it no case of bloody perspiration. We have not had access to .the original; niiaor should we take much pains -to examine it in detail, after learning the characoter of the author for historical fidelity. Chalmers, in his Biographical Dictionary, article Leti, thus speaks of him: "We know febw writers of history who are less to be depended on, having debased all his productions with fable. It is impossible to give credit to him, unless his facts can be supported by other authority." Doctor Rees, in his Cyclopæoedia, article Leti, is scarcely less severe. He observes: "Leti was a most industrious writer; his works are said to amount to a hundred volume.s. Most of them are historical; but they are frequently destitute of truth, and cannot be relied on unless supported by other authority than the dictum of the writer.@" ]Farnesworth, his own translator, thus speaks in his preface of the work translated: "When he" 71 (Leti) "i@ wrote his history, he seems to have been far advanced in years, or at least in the decline of life, and got into a talkative stage;" and he informs us elsewhere in his preface that he did not think fit to translate all his author wrote. Whatever is said in the original work of perspiration of blood, was probably deemed fabulouns by the translator, and for that cause omitted in the translation. After this exposition, it is not likely that the advocate of the theory will place great reliance on the authority of Leti.

We suppose that, at the commencement of, his last passion,Ma @", pusion, Christ possessed the most perfect health. He had @l,@led a life of regular exercise, and of extreme temperance. He had breathed an air then pure and salunbrioulis; aniad attained the age deemed, in that climate, the acme of bodily vigour. His bloody sweat seems to have subsided with the mitigation of the intense agony which caused it, and does not appear to have been attended or succeeded by corporeal disease. Had his body streamed with gory perspi ration when he appeared before the high priests and Roman governors and soldiery, the fact would have excited universal astonishment, and been likely to find its way into profane history. The four evangelists would scarcely have passed it over in silence.

The crucifixion morning found our blessed Lord, as we suppose, in unimpaired health. The Jehovah of the Old Testament declared that the sacrifice of any sickly or blemished animal was an abomination in his sight.---Deutecronomy, 17xvii. 1. The holy

THE BLOODY SWEAT. 357

Christ of the New Testament, when making the great sacrifice for the sins of our race, of which the Jewish oablations were but the prefiguring types, offered up himself on the altar of eternal justice, free, no doubt, from disease or imperfection, as @" "a lamb without blemish and without spot."2l---l Peter 1i. 19. We conclude that the bloody sweat of the garden, caused by spiritual agony, and neither attended or followed by corporeal ailment, was a phenomenon altogether unique, finding no parallel in the annals of the world. __________________________________________________________________

APPENDIX NO. III.

EXTRACTS FROM THE HYMNS OF THE CHURCHES, REFERRED TO AT PAGE 319.

ROMAN CATHOLIC,
Taken from Hoerner's Catholic Melodies.
He sent his own eternal Son
To die for sins which we have done.
P. 179.
The eternal God is born in time!
The Immortal lives to die!
P. 183.
The life of Christ, the death of God,
How faintly you express!
P. 188.
With soft embrace receive thy load,
And gently bear our dying God.
P. 191.
Ah! you mock the King of glory,
And with thorns you crown your God!
P. 194.
He, likened to our sinful form,
Once doom'd himself to die.
P. 206.
To God the Father, and the Son,
Who rose from death, be honour done.
P.213
Life's Author dies, but lives again;
And even death, by him was slain.
P. 256.
heaven's glorious King,
Who dost thy starry throne,
And its triumphant bliss postpone,
To be our offering.
P. 272.
EPISCOPAL.
He left his radiant throne on high,
Left the bright realms of bliss,
And came to earth to bleed and die!
Was ever love like this?
H. 17, v. 3.
Well may the earth, astonished, shake,
And nature sympathize,
The sun as darkest night be black;
Their Maker, Jesus, dies!
Behold fast streaming from the tree,
His all atoning blood!
Is this the Infinite? tis he,
My Saviour and my God!
H. 65, v. 2, 3.
The rising God forsakes the tomb,
Up to his Father's court he flies.
H. 72, v. 4.
He sent his own eternal Son
To die for sins that man had done.
H. 79, v. 1.
Sinners, turn; why will ye die?
God, your Saviour, asks you why?
He who did your souls retrieve,
Died himself that ye might live.
H.128, v. S.
He who his only Son gave up
To death, that we might live.
H. 141, v. 2.
PRESBYTERIAN.
But oh, how few returns of love
Hath my Creator found?
What have I done for him who died
To save my wretched soul?
B. 2, H. 7, v. 3, 4
Well might the sun in darkness hide,
And shut his glories in,
When God the mighty Maker died
For man, the creature's sin.
B. 2, H. 9, v. 4.
When God himself comes down to be
The off'ring and the priest.
B. 2, H. 12, v. 3.
Behold, a God descends and dies,
To save my soul from gaping hell.
B. 2, H 21, v. 2.
We for whom God the Son came down,
And labour'd for our good:
How careless to secure that crown
He purchased with his blood!
B. 2, H. 25, v. 4.
Bless'd morning whose young dawning rays
Beheld our rising God.
B. 2, H. 72, v. 1.
Hell and the grave unite their force
To hold our God in vain:
The sleeping Conqueror arose,
And burst their feeble chain.
B. 2, H. 72, v. 3.
Must heaven's eternal Darling die,
To save a trait'rous race!
B. 2, H. 96, v. 3.
Oh, how I hate these lusts of mine,
That crucified my God!
B. 2, H. 106, v. 3
How condescending, and how kind;
Was God's eternal Son!
Our mis'ry reached his heavenly mind,
And pity brought him down.
When Justice, by our sins provok'd,
Drew forth his dreadful sword;
He gave his soul up to the stroke
Without a murm'ring word.
B. 3, H. 4. v. 1, 2.
Oh! the sweet wonders of that cross,
Where God the Saviour lov,d and died!
B. 3, H. 10, v. 5.
Th' eternal God comes down and bleeds
To nourish dying worms.
B. 3, H. 17, v. 1.
Was ever equal pity found?
The Prince of heaven resigns his breath,
And pours his life out on the ground,
To ransom guilty worms from death.
B. 3, H. 22, v. 2.
He sent his own eternal Son
To die for sins that man had done.
B. 3, H. 38, v. 1.
To Him who chose us first,
Before the world began;
To Him who bore the curse,
To save rebellious man.
B. 3, H. 39, v. 1.
There my God bore all my guilt;
This, through grace, can be believed!
But the torments which he felt
Are too vast to be conceiv'd:
None can penetrate through thee--
Doleful, dark Gethsemane.
Select. H. 17, v. 3.
The rising God forsakes the tomb!
Up to his Father's court he flies!
Select. H. 20, v. 4.
He left his starry crown,
And laid his robes aside;
On wings of love came down,
And wept, and bled, and died.
What he endur'd, oh, who can tell!
To save our souls from death and hell.
Select. H. 260, V. 2.
REFORMED DUTCH.
The Father chose his only Son
To die for sins that man had done.
B. 1, H. 8, v. 3.
How condescending and how kind,
Was God's eternal Son!
Our mis'ry reached his heavenly mind,
And pity brought him down.
When justice, by our sins provok'd,
Drew forth its dreadful sword;
He gave his soul up to the stroke,
Without a murm'ring word.
B. 1, H. 61, v. 1, 2.
0! the sweet wonders of that cross,
Where God the Saviour lov'd and died.
B. 1, H. 72, v. 1.
So Jesus look'd on dying man,
When thron'd above the skies,
And midst the embraces of his God,
He felt compassion rise.
On wings of love the Saviour flew,
To raise us from the ground,
And shed the richest of his blood,
A balm for every wound.
B. 1. H. 120, v. 5, 6.
He left his dazzling throne above,
To meet the tyrants dart:
And , amazing pow'r of love;
Received it in his heart.
B. 1, H. 126, v. 3.
He left his starry crown,
And laid his robes aside:
On wings of love came down,
And wept, and bled, and died.
B. 2, H. 18, v. 2
Agonizing in the garden,
Lo! your Maker prostrate lies!
On the bloody tree behold him,
Hear him cry before he dies,
"It is finished!"
Sinners will not this suffice?
B. 2, H. 34, v. 3.
There my God bore all my guilt,
This thro' grace can be believed;
But the torments which he felt
Are too vast to be conceived;
None can penetrate through thee,
Doleful, dark Gethsemane.
B. 2, H. 97, v. 3.
Till o'er our ransomed nature,
The Lamb for sinners slain,
Redeemer, King, Creator,
In bliss returns to reign.
B. 2, H. 138, v. 4.
Praise him who laid his glory by,
For man's apostate race;,
Praise him who stooped to bleed and die,
And crown him "Prince of Peace."
B. 2, H. 142, v. 2.
BAPTIST.
He sent his own eternal Son
To die for sins that we had done.
H. 118, v. 1.
Yes, the Redeemer left his throne,
His radiant throne on high--
Surprising mercy! love unknown!
To suffer, bleed, and die.
H. 210, v. 2.
Well may the earth astonished shake,
And nature sympathize,
The sun as darkest night be black,
Their Maker, Jesus, dies!
H. 229, v. 2.
The rising God forsakes the tomb.
H. 232, v. 4.
Blest morning, whose young dawning rays
Beheld our rising God.
H. 240, v. 1.
, the sweet wonders of that cross
Where God, the Saviour, loved and died!
H. 251, v. 4.
Jesus, th' eternal Son of God,
Whom seraphim obey,
The bosom of his Father leaves,
And enters human clay.
From heaven to sinful earth he comes,
The messenger of grace,
And on the bloody tree expires,
A victim in our place.
H.259, v. 1, 2.
He left his throne above,
His glory laid aside,
Came down on wings of love,
And wept, and bled, and died.
H. 322, v. 2.
Brightness of the Father's glory,
Shall thy praise unuttered lie?
Break, my tongue, such guilty silence!
Sing the Lord who came to die.
H. 341, v. 3.
Well might the sun in darkness hide,
And shut his glories in;
When Christ, the mighty Maker, died
For man the creatures sin.
H. 472, v. 3.
Sinful soul, what hast thou done?
Crucified th' eternal Son.
H. 477, v. 1.
What did thine only Son endure,
Before I drew my breath!
H. 508, v. 2.
By the vault whose ark abode
Held in vain the rising God.
H. 652, v. 3.
For this he came and dwelt on earth;
For this his life was given;
For this he fought and vanquish'd death;
For this he pleads in heaven.
H. 846, v. 4
METHODIST.
Agonizing in the garden,
Lo! your Maker prostrate lies!
H. 2, v. 5.
Sinners, turn, why will ye die?
God your Saviour asks you why!
God, who did your souls retrieve,
Died himself that ye might live.
H. 4, v. 2.
Jehovah, in thy person show,
Jehovah crucified!
H. 32, v. 7.
Let me see, and let me feel,
Sins that crucified my God.
H. 52, v. 2.
My worthless heart to gain,
The God of all that breathe
Was found in fashion as a man,
And died a cursed death.
H. 67, v. 6.
, love divine, what hast then done!
Th' immortal God hath died for me!
The Father's co-eternal Son
Bore all my sins upon the tree!
The immortal God for me hath died:
My Lord, my love, is crucified.
Behold him, all ye that pass by,
The bleeding Prince of life and peace!
Come see, ye worms, your Maker die,
And say, was ever grief like his.
H. 187, v. 1, 2.
Well might the sun in darkness hide,
And shut his glories in;
When Christ, the mighty Maker, died,
For man the creature's sin!
H. 191, v. 3.
Where is the King of glory now?
The everlasting Son of God?
Th' Immortal hangs his languid brow;
The Almighty faints beneath his load!
H.194, v. 7.
The earth could to her centre quake,
Convulsed while her Creator died.
H. 195. v. 3.
Earth's profoundest centre quakes,
The great Jehovah dies!
H. 196, v. 1.
Now discern the Deity,
Now his heavenly birth declare!
Faith cries out, "Tis he, tis he,
My God that suffers there."
H. 200, v. 3.
And view thee bleeding on the tree,
My God, who died for me, for me!
H. 227, v. 3.
The day of Christ, the day of God,
We humbly hope with joy to see,
Wash'd in the sanctifying blood
Of an expiring Deity.
H. 284, v. 1.
'Tis mystery all! th' Immortal dies!
H. 287, v. 2.
He left his Father's throne above;
(So free, so infinite his grace!)
Emptied himself of all but love,
And bled for Adam's helpless race.
H. 287, v. 3.
I thirst for a life-giving God,
A God that on Calvary died.
H. 319, v. 2.
I see thy garments roll'd in blood,
Thy streaming head, thy hands, thy side:
All hail, thou suff'ring, conquering God!
Now man shall live, for Christ hath died.
H. 354, v. 3.
The rising God forsakes the tomb;
(In vain the tomb forbids his rise.)

H. 524, v. 2. __________________________________________________________________

APPENDIX NO. IV.
EXTRACTS FROM SERMONS AND OTHER WRITINGS BY
AUTHORS PROFESSING THE PREVALENT THEORY.
REFERRED TO AT PAGE 325.

"Nay, God is so ready in his mercy that he did pardon us, even before he redeemed us.--For what is the secret of the mystery that the eternal Son should take upon him our nature, and die our death, and suffer for our sins, and do our work and enable us to do our own? He that did this is God."

"Indeed we were angry with God, at enmity with the Prince of life; but he was reconciled to us as far, as that he then did the greatest thing in the world for us; for nothing could be greater than that God, the Son of God, should die for us."

JEREMY TAYLOR.--Sermons, Boston edition of 1816, vol. 2, page 531,

On Miracles of Divine Mercy.

"That God should vouchsafe to become man, to reconcile man to God; that he should come down from heaven to earth, to raise us from earth to heaven; that he should assume our vile and frail and mortal nature, that he might clothe us with glory and honour and immortality; that he should suffer death to save us from hell, and shed his blood to purchase eternal redemption for us!"

TILLOTSON.--Works, vol. 3, page 40, Sermon on Divinity of our Lord.

The hiding the majesty of God under the form of a servant; his descent, not only to the earth, the lowest dregs of the world, the footstool of the Divinity, but to the most abject and forlorn condition in that earth; his taking the similitude of weak flesh, and running through all the degrees of reproaches and punishment, even to the grave itself, were voluntary acts, the workings of his love, that he might rescue us from a deserved hell, to advance us to an undeserved heaven, and make us partakers of that blessedness he had voluntarily quitted for our sakes."

"In all his sufferings he retained the relation and reality of the Son of God; the unity of his natures remained firm in all his passions, and therefore the efficacy of the Deity mingled itself with every groan in his agony, every pang and cry upon the cross, as well as with the blood which was shed; and as his blood was the blood of God,--Acts, 20. 28,--so his groans were the groans of God, his pangs were the pangs of God."

CHARNOCK.--Works, vol. 2, pages 876, 900

"Let it be counted folly, or frenzy, or fury, whatsoever, it is our comfort and our wisdom; we care for no knowledge in the world but this, that man hath sinned, and God hath suffered; that God hath made himself the son of man, and that men are made the righteousness of God."

HOOKER.-- Works, vol. 3, page 341, Discourse of Justification.

"Especially considering the greatness of the person that suffered it; not a mere man, not an angel, not an archangel, but the only begotten Son of God, of the same essence and glory with the Father. This the apostle takes special notice of in this very chapter, where, speaking of the Jews crucifying Christ, he saith "they crucified the Lord of glory,"--1 Corinthians, 2. 8; which is the same as if he had said, they crucified God himself."

"Especially if you go but a little further into the garden; for there you see: oh, what do you see there? The saddest spectacle that ever mortal eye as yet beheld; even the Son of God, the only begotten of the Father, lying flat upon the ground."

BEVERIDGE.--Sermons, vol. 1, pages 156, 157, 540.

1 "We should, therefore, revolve often in our thoughts this great mystery of godliness, God manifest in the flesh, dying on the cross, to destroy the works of the devil."

ATTERBURY.--Sermons, vol. 4, pages 175, 176, Glorifying in Cross of Christ.

"Jesus expires; the dead leave their tombs; the sun withdraws his light; nature is convulsed at the sight of her Creator dying upon a cross."

"The earth trembles, as refusing to support the wretches, whose sacrilegious hands were attacking the life of Him who fastened the foundations thereof,--Job. 38. 6; and founded it upon its basis.--Psalms, 104. 5.

SAURIN.--Sermons, vol. 6, pages 114, 135; second Am. edition.

"Wonder not, saith St. Cyril, the Catechist, if the whole world was redeemed; for it was not a bare man, but the only Son of God that died for it." "But a farther height; a perfect immensity, indeed, of worth and efficacy, must needs accrue to the death of our Saviour from his being the Son of God; from his being God, (one and the same in nature with his almighty and all-glorious Father;) for it is the blood of Christ the Son of God, which purgeth us from all sin; yea, God himself did as St. Paul saith in the Acts, purchase the church with his own blood; it is the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity; and Hereby,' saith St. John, perceive we the love of God, because he laid down his life for us.' That the immortal God should die, that the Most High should be debased to so low a condition, as it cannot be heard without wonder, so it could not be undertaken without huge reason, nor accomplished without mighty effect."

BARROW.--Sermons, vol. 4, page 500; vol. 5, page- 12.

"When our Saviour fasted forty days, there was no other person hungry than that Son of God who made the worlds; when he sat down weary by the well, there was no other person felt that thirst but he who was the eternally begotten of the Father, the fountain of the Deity: when he was buffeted and scourged, there was no other person sensible of those pains than that eternal Word, who, before all worlds, was impassible: when he was crucified and died, there was no other person which gave up the ghost but the Son of Him, and so of the same nature with Him who only hath immortality.'"

PEARSON.--On the Creed, page 311.

"This could only be effected by the wonderful scheme in which Mercy and Truth are made to kiss each other; when the same God who, in one person exacts the punishment, in another himself sustains it; and thus makes his own mercy pay the satisfaction to his own justice."

HORSLEY--Sermons, page 92, On the Water and Blood of Christ.

"It was no less a person than the eternal and only begotten Son of God, who was before all worlds, the brightness of his Father's glory and the express image of his person, who suffered in our stead."

"That his eternal and well-beloved Son should veil his divine glory, clothe himself with human flesh, subject himself to a life of pain and suffering, and at last make his soul an offering for sin upon a cross!"

WITHERSPOON.--Works, vol. 1, page 57; vol. 2, page 24.

"Behold, if God so loved us, we ought also to love one another. If God so loved us-observe, the stress of the argument lies on this very point--so loved us-- as to deliver up his only Son to die a cursed death for our salvation. Beloved, what manner of love is this, wherewith God both loved us, so as to give his only Son, in glory equal with the Father, in majesty co-eternal? What manner of love is this, wherewith the only begotten Son of God hath so loved us, as to empty himself, as far as possible, of his eternal Godhead; as to divest himself of that glory which he had with the Father before the world began; as to take upon him the form of a servant, being found in fashion as a man; and then to humble himself still farther, being obedient unto death, even the death of the cross!'"

"The Word, God the Son, was made flesh,' lived and died for our salvation."

JOHN WESLEY.--Works, vol. 2, pages 44, 45, 407; New York edition of 1831.*

*It is probable that we have done injustice to the distinguished Wesley, by classing him among the friends of the prevalent theory. We have not found a sentence in all his writings indicative of his adhesion to its dogma. The passages quoted and the hymns imputed to him, strongly imply the contrary.

"There is something so stupendous in the voluntary humiliation and death of him who claims to be the only begotten of the Father, the brightness of his glory, and the express image of his person, that, to convince us of the fact, the most powerful and unequivocal testimony is indispensably necessary."

"To create man, nothing was required but a word--He spake, and it was DONE. But to recover him from the ruin in which sin had involved him, it was necessary for the eternal Son to become incarnate, and the Lord of life to expire upon a cross."

"Heaven, and the heaven of heavens could not contain him; yet he dwelt, to all appearance, in the body of an infant;--the invisible Creator clothed in human form,--the Ancient of days, cradled as an infant of days,--He, who upholdeth all things, sinking under a weight of suffering,--the Lord of life; the Lord of glory, expiring on a cross,--the Light of the world sustaining an awful eclipse,--the Sun of Righteousness immerged in the shadow of death!"

"Nor was there any waste of life in that sacrifice; every portion of his infinite energy was requisite to the attainment of such an object; nothing less than the power that upholds all things was adequate to sustain the weight of human sin. He whose almighty influence diffuses itself through the heavens and earth, and preserves all orders of being, He alone endured our punishment; He "trod the wine-press alone.'"

ROBERT HALL.-Works, vol. 1, pages 512, 513, 522; vol. 6, pages 298, 300. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis
[1]3 [2]11
Job
[3]38
Psalms
[4]22
Luke
[5]2
John
[6]14
Romans

[7]15 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

1. file:///ccel/g/griffin/sufferings/cache/sufferings.html3?scrBook=Gen&scrCh=3&scrV=0#iii-p13.1
2. file:///ccel/g/griffin/sufferings/cache/sufferings.html3?scrBook=Gen&scrCh=11&scrV=0#iii-p13.2
3. file:///ccel/g/griffin/sufferings/cache/sufferings.html3?scrBook=Job&scrCh=38&scrV=0#xxix-p22.1
4. file:///ccel/g/griffin/sufferings/cache/sufferings.html3?scrBook=Ps&scrCh=22&scrV=0#xix-p26.1
5. file:///ccel/g/griffin/sufferings/cache/sufferings.html3?scrBook=Luke&scrCh=2&scrV=0#vii-p9.1
6. file:///ccel/g/griffin/sufferings/cache/sufferings.html3?scrBook=John&scrCh=14&scrV=0#vii-p9.2
7. file:///ccel/g/griffin/sufferings/cache/sufferings.html3?scrBook=Rom&scrCh=15&scrV=0#xiv-p27.1