21.

66 Whatsoever ye shall ask, in my name, that will I do." John xiv. 13.

22.

23.

The language of Christ, here, surpasses all that can be deemed compatible with "mere humanity." The Spirit of Christ would restrain them from asking "amiss ;" and he declares, and without reference to power greater than his own, that whatsoever they ask, "that will I do." This is utterly inconsistent with Christ being, a mere man."

John xiv. 19.

"Because I live ye shall live also."
This is the voice of sovereign authority. A mere
descendant of Adam could never utter such words. They
first assume his own eternal existence, and then affirm,
not that they will have conceded to them, a life, enduring
as his own, which their Almighty Father might grant,
but, with an independence which marks his Divine
Nature, he declares, that, as he himself lives, so they
shall live also. If Socinians can reconcile this with their
system, that system is invincible to argument.
"Without me, ye can do nothing." John xv. 5.
Christians understand these words. Socinians do not.
"A peccable man," affirm that other peccable men could
do nothing without his assistance! He who had power
to lay down his life, and to take it again: who could
walk on the sea, as on dry land, and detect the thoughts
of the heart who forsook Peter, and he fell; who
sustained Stephen, and he triumphed: who inspired the
repentant Peter in Jerusalem, and the courageous Paul at
Athens, however questioned by Socinians, he might cheer
his desponding followers, and consistently affirm, "With-
out me ye can do nothing."

24. "The Spirit of Truth which proceedeth from the Father, he shall testify of me." John xv. 26.

25.

xvii. 2.

The Holy Spirit, the Spirit of Truth, proceeding from the
Father, has testified of Christ, in all ages, and will to the
end of time. Christians believe this testimony.
"Thou hast given him power over all flesh."

John

Here we enter on a theme, which imagination dimly shadows forth. The proud will attempt to pierce the veil, and dogmatically decide on points the most inscrutable. The Scriptures, our only guide, clearly enforce the great doctrine of One God; but those same Scriptures

26.

make known to us, God's "Well-beloved Son," who is in, and from the bosom of his Father; and also a Sanctifying Spirit, the Spirit of Truth, derived from the Father, and sent by the Son, to sustain his Church upon earth; so that in man's imperfect language, as the nearest approximation to truth, not in this sublunary state to be clearly apprehended, the Christian Church, in all ages, has assigned three Persons to that One God. The doctrine is mysterious, but no other solution can be given to the statements and language of the Divine Records. Any other explication confuses and falsifies the whole. current of Scripture. "If there are difficulties to be surmounted by the Trinitarian, such as teach humility, from the conscious incompetence of the limited faculties of man to comprehend the deep things of God;' insurmountable impediments confound the Socinian, who is opposed by every page of the Bible." It has been well remarked, "The distinction between Christ, or the Word, as essentially God, and Christ as God-Man Mediator is highly important in the solution of many difficulties."

"Thou hast given him power over all flesh." Here God appears as the fountain of Deity, and he has transferred to his Son universal dominion over the whole human race. All power delivered to "a mere man, not over a family, a tribe, a district, but over "all flesh!" Not even confined to one generation, or age, but extending to all generations, and all ages! Did the greatest of God's prophets ever possess a power over one man? but "all flesh" are subject to Christ. John the Baptist, who was more than a Prophet," warned multitudes, but he was without " power.' Does the Socinian attempt to realize the strange faith he avows?

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Can he conceive of the " mere Son of Joseph and Mary" exercising a "power over all flesh?" "A mere man," such as he believes Christ to have been, rising to infinitude above his fellows! Standing aloof from his kind, and whilst retaining the form of man, exercising the power of God! Difficulties are to be overcome on one side, but miracles on the other.

"All things that the Father hath are mine." John xvi. 15. Is it possible that Socinians can believe these words? "A mere man possess all the Things of the Almighty!

even all things, whatsoever the Eternal himself hath; his Immensity, his Omniscience, his Omnipotence, and all the other attributes of Deity! Let Socinians, without subterfuge, or evasion, honestly say with their mouth, what they believe in their heart, that they do not credit the words of Christ. Whilst they regard him, as a mere and peccable man, it is impossible that they should.

The searcher after truth, would do well to consider, that the Apostles, with becoming reverence for that Being, to whom alone homage is due, in the midst of their miraculous displays, trembled at the thought of receiving worship; so that when Cornelius, on approaching Peter, fell down at his feet and worshipped him, Peter addressed to him this dignified rebuke. "Stand up: I also am a man.” And when also Paul restored the Cripple at Lystra, the beholders, in the excess of their astonishment, lifted up their voice, saying, "The gods are come down to us in the likeness of men; and the priest of Jupiter brought garlands, and would have offered sacrifice to Paul and Barnabas: the Apostles" however, "rent their clothes, and ran in among the people, saying, Sirs, why do ye these things? We also are men of like passions with you."

In opposition to all this commendable feeling, could Jesus Christ, in any justifiable way, have laid claim to lowliness, if, "being merely a man," he allowed himself, without any expression of dissent, so often to be worshipped? The leper worshipped him. The ruler worshipped him. The woman of Canaan came and worshipped him. Matt. xv. 25. The possessed man also, when he saw Jesus afar off, ran, and worshipped him. Mark v. 6. And the man restored to sight who was born blind, said, "Lord, I believe. And he worshipped him." John ix. 38.

Socinians attempt to repel this argument, by affirming that the worship, here, and at all times, showed to Christ, meant only "outward respect." That it was ironical respect in the Soldiers, cannot be doubted, when they bowed the knee, and worshipped him;" but is there no distinction between this contemptuous deference, and the homage paid to our Lord, in the instances cited and also, when walking on the sea, and rescuing Peter as he sank, he entered the ship, "and they that were in

;

the ship came and worshipped him, saying, Of a truth, thou art the Son of God?" Matt. xiv. 33. Was it "the common form of respect, when the women at the sepulchre, on beholding the risen Saviour, under an ecstasy of joy, with prostrate adoration, "held him by the feet, and worshipped him?" Matt. xxviii. 9. From these examples, the Socinian should consider, whether Christ could have enjoined his disciples to imitate his lowliness, when, if merely the "Son of Joseph and Mary," (whatever his endowments) he violated the express injunction of Jehovah, in receiving that worship which was due alone to God.

It is believed to be neither illiberal, nor a breach of charity, (phrases often misapplied) but the expression, without circumlocution, of a plain fact, that Socinians, in declaring Christ to be " a mere man, must necessarily be esteemed, in the true sense of the word, Unbelievers. If their self-deception should be real, and their Almighty Judge should so regard them, (it is uttered with unspeakable concern) in denying as they do, that which Christ affirmed of himself, and that which his Disciples affirmed of him; rejecting alike his Divinity, and his Veracity; as it respects his kingdom, they can expect, no part or lot in the matter," and, consequently, cannot be regarded as the Followers of Christ, for whom alone his " mansions" are prepared! They are not entering, with the "Good Shepherd," at the door of the fold, but are vainly attempting to climb up some other way.

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Leaving the arguments advanced, in the preceding essay, to the calm reflection of Socinians; (and, especially, to those less confirmed in error; the Novitiates, who are approaching, perhaps unawares, and unmindful of the consequences, the verge of the Socinian Gulf)-an Extract is here subjoined, exhibiting the views of Christianity entertained by the pious, and philosophical BISHOP BUTLER.

"Christianity is a scheme quite beyond our comprehension. The moral government of God is exercised by gradually conducting things so, in the course of his providence, that every one at length, and upon the whole, shall receive according to his deserts; and that neither fraud nor violence, but truth and right shall finally prevail. Christianity is a particular scheme under this general plan of providence, consisting of various parts, and a mysterious economy, which has been carrying on from the

time the world came into its present wretched state, and is still carrying on for its recovery by a Divine Person, the Messiah, "who is to gather together in one the children of God that are scattered abroad," John xi. 52. and establish 66 an everlasting kingdom, wherein dwelleth righteousness." 2 Pet. iii. 13. After various dispensations, looking forward and preparatory to this final salvation, "In the fulness of time," when Infinite Wisdom thought fit, he, "being in the form of God, made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of men and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. ii. 7.

"Parts likewise of this economy are the miraculous mission of the Holy Ghost, and his ordinary assistance given to good men, and the invisible government which Christ at present exercises over his Church. The legal sacrifices were allusions to the great and final Atonement to be made by the blood of Christ. Can any thing be more express and determinate than the following passage; 'It is not possible that the blood of bulls and of goats should take away sin. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me. Lo, I come to do thy will, O God. By which we are sanctified through the offering of the body of Jesus Christ once for all.' Heb. x. 4. And to add one passage more of the like kind-Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.' Heb. ix. 28. Nor do the inspired writers at all confine themselves to this manner of speaking concerning the satisfaction of Christ, but declare an efficacy in what he did and suffered for us, additional to, and beyond mere instruction and example."