first began to be spoken by the Lord!" If Jesus Christ created all things, how awfully grand is the Christian dispensation! how nearly has God approached us in the person of His incarnate Son! taking into ineffable union with Himself a portion of our nature! making humanity a temple of the Deity! in allusion to which our Lord spoke of the temple of His body: for "in Him dwelleth all the fulness of the Godhead bodily. "If he that despised the law of Moses died without mercy, of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God!" In neglecting the salvation of Christ, in disobeying his commands, you are despising the Architect of nature, who created and who sustains all things! "a person worthy of more glory than Moses, inasmuch as he that built the house has more honour than the house: for every house has its builder, but He that built all things is God: and Moses was faithful in his house as a servant, but Christ as a Son over His own house; whose house we are, if we hold fast the beginning of our confi dence steadfast unto the end." No marvel that Christianity was the subject of so much preparation in types and prophecies, when it mingles the widest extremes, unites the Creator to the crea ture, the eternal to that which is of yesterday; and dignifies this earth, this corner of creation, above all the globes around it, as the residence of incarnate Deity! No wonder that it is said of Christ, of "God manifest in the flesh," that He was "seen of angels!" Angels bend from heaven to look into these things, to behold a more amazing spectacle than heaven itself can show! He was "seen of angels!" Take heed, my brethren, lest He be overlooked by any of you! he that seeth the Son, and believeth on Him, he alone hath eternal life. Recollect that the gospel of Christ is the very voice of God! recollect that the ministers of His gospel are appointed as his own ambassadors; you are to reverence their word as the word of Christ Himself; for "whosoever receiveth not you," said He, "receiveth not Me, receiveth not Him that sent Me."

2. This doctrine, that Christ created all things, gives an unspeakable dignity to His sufferings. It was the prerogative of Christ to do more in His death than even in His life, to conquer on the cross all His enemies, to be made perfect as our Redeemer by His sufferings, and never to appear so glorious, so mighty to save, as in the depth of His humiliation even to the grave!-and this, because His blood was divine blood! because He Himself was a divine sacrifice! Hence His blood cleanseth from all sin, His sacrifice has almighty virtue to put away all guilt: hence His death was a more striking vindication of the divine character-of its infinite holiness and justice-than could have been effected by the destruction of a guilty world, or even by the horrors of a ruined eternity! In all the dispensations of God's moral providence, there is nothing equal, as a display of His eternal rectitude, to the death of His only-begotten Son! Hence the

supreme importance of the divinity of Jesus Christ; since, with out it, we are subjected to the greatest temptation to idolatry, we are compelled to cherish those sentiments of religious gratitude towards a human creature, which are due to God alone. But now there is not the least perplexity in our religion. We are permitted and invited to bow before Jesus Christ with the profoundest reverence, to embrace Him with the most unbounded affection and love, because "the same was in the beginning with God," because "the Word was God." No need to check our regards towards the Redeemer, lest they trespass on the claims of the Creator: both are united in the person of Jesus Christ!

3. The fact announced in the text, that "by Christ were all things made," presents a grand reason for the doctrine so often and so undeniably taught in the New Testament, that "by Christ shall all the world be judged." He who made man is the only Being who can perfectly know all that is in man; and, by such a perfect insight into all hearts, be qualified for the office of Judge of all. Having not only assumed, but having created the human nature, He alone, He, with the infinite ease of omniscience, reads the counsels of all human hearts. And as none who receive the New Testament have ever questioned that He will judge men, so this His acknowledged office proves His title to creatorship and deity.

4. Lastly, how high does this doctrine raise our ideas and our expectations of that glory which is reserved for those who are redeemed by Christ! All things were created by Him, who is "not ashamed to call them brethren." The Creator of the universe has condescended to become their Redeemer and their Brother! A more domestic, a more intimate and affectionate union subsists between Jesus Christ and the Church, which is His body and His bride, than between Himself and those holy angels who are not His bride, but His servants. "The Lamb in the midst of the throne shall feed them, and lead them to living waters." What exalted hopes ought not Christians to form and cherish of their eternal destiny in Christ their Head! Often, my dear brethren, consider Jesus Christ as He is now dignified in heaven! the First-born among many brethren! the First-fruits of them that sleep in Him! They that follow His steps will partake His exaltation, they will be quickened and raised with Him, and "sit down together in heavenly places with Christ Jesus!" They will experience the desire of His heart and behold His glory! changed themselves into the same image, while with open face they behold the glory of the Lord! Be assured that God has greater things in reserve for those who love Him, than eye has seen, or ear heard, or heart of man conceived! and doubt not that those things will bear the full stamp of that eternal love of God, which was realized in the incarnation of His Son Jesus Christ!

II.

IMPORTANCE OF THE DEITY OF CHRIST.*

HEBREWS, i., 1, 2.—God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.

THE design of this epistle appears to be, to confirm the faith of the Jewish converts who had recently renounced Judaism and embraced Christianity. The writer is evidently anxious to accomplish this object, that thereby they might be brought into closer communion with the Divine Being. They had heard his voice in the former dispensation, which was the word spoken by angels. But now they heard it in the gospel, which was begun to be spoken by the Lord. Jesus Christ is, therefore, prominently set forth in this epistle as the object of faith; and that it might be seen how justly he is so, the apostle speaks of him in terms which, if they have any meaning whatever, plainly declare his divinity.

Hence we perceive the importance of our having scriptural views of Christ. His divinity is not a matter of secondary importance. There are some parts of Christianity which are essential to its existence. Every system has some essential principles, without which it would perish. The religion of Jesus is not destitute of these vital principles, and the doctrine of this chapter is one of them.

In considering the importance of any principle, it may be viewed in two ways: in relation to the system to which it belongs, which is speculative; and in relation to the opinons and hopes of those who receive it, which is practical. We shall consider this doctrine the deity of Christ-in both these views.

I. This doctrine is intimately connected with the dignity of Christianity itself.

In a succeeding portion of this epistle, and in some other parts of his writings, the apostle argues that Christianity is worthy of universal acceptance, because it possesses the highest dignity. It is spoken from heaven. The former dispensation hath no glory in comparison with this, by reason of the glory which excelleth. That was the ministration of death; this is the ministration of reconciliation and peace. Hence, if they died under Moses's law who were guilty of transgression, those who despise the gospel will be thought worthy of a much sorer punishment, because their guilt is so much the greater. But this argument derives all its force from the pre-emineut dignity of the Christian dispensation.

* From notes printed in the EVANGELIST, conducted by the Rev. Drs. Leifchild and Redford.

It is very evident that a message derives much of its character and impressiveness from the character of the messenger; and if the message be important, and the individual from whom it comes be a person of exalted rank, it will be intrusted to the hands of one who will amply sustain its character, and be an adequate representative of the authority of the sender. Thus the Christian dispensation derives infinite dignity from Christ, who is the messenger. It comes from the Divine Being; it is transcendently important in itself, but the dignity and rank of the messenger are not only quite equal to both, but they impart additional lustre and glory to the whole system.

It has been asserted that the character of the messenger is of no importance. This may do very well for the purpose which those persons who make such an assertion may have in view, but it is contradictory to all fact and experience. This assertion is utterly at variance with the apostle's argument, and this may be the reason why it is hazarded. But it must be remembered that the message which Christ delivered was, in a great measure, concerning himself. His character and dignity are, therefore, clearly involved in it. This, then, is the reason why a denial of the divinity of Christ is, in fact, a denial of Christianity, and amounts to a total rejection of the gospel of peace. His dignity, as here set forth, is so intimately interwoven with the whole system, and essential to it, that if it be taken away, the essential and saving truths of revelation go along with it. To deny the dignity of the messenger is a rejection of the message itself.

II. This doctrine is of the highest moment, as it stands connected with the hopes of the Christian.

There are those who contend that we may be saved by the divine mercy alone; that is, without respect to any other person, or the sacrifice of Jesus Christ. Mercy is thus exercised, according to their view, without regard to the claims of the holiness of God, or any other of his perfections. There are others who take a contrary view of this matter, and maintain that mercy comes through Christ, and through him alone; and they hold that they are as certainly indebted to him for salvation as they are to Jehovah for their existence.

From these two views respecting the manifestation of mercy to man, it is evident that the doctrine we contend for is of great practical moment; for according to the way in which we define it, so shall we direct our hopes.

There are many methods taken to evade the force of those passages which treat of the practical influence of the doctrine of the atonement. We are told that they are metaphorical. Thus, having first denied the doctrine of the Saviour's divinity, they proceed to explain away the necessity of his atonement-and both must stand or fall together-by coolly assuming the passages which assert its necessity are not to be understood in their obvious, but in a metaphorical sense!

The Scriptures repeatedly declare that trust in Christ is essential to salvation, and this trust recognises him as a Saviour. It is one of the most interesting announcements respecting the final triumphs of the truth, and the universal spread of Christianity, that in him (i. e., Christ) shall the Gentiles trust.

Now, if he be not a divine person, how can this trust be justified? Remember, it is the great end of Christianity to draw away the mind from the creature, and to fix it upon the Creator, who is God over all, blessed for evermore. Yet we are exhorted to place our affections and our trust in Christ. On any other supposition than the one contended for, that He is divine, we are not only guilty of idolatry in paying divine honours to him, but Christianity absolutely contradicts itself. As this is impossible, we are clearly right in maintaining the doctrine taught in this chapter, since on no other ground can we justify our placing reliance on him for salvation.

Those believers in this doctrine who suppose that men may be saved who deny the doctrine of the atonement, contradict themselves. For why do they place their trust in the Saviour, when, according to such a notion, the act is unnecessary, and they may be saved without it? Surely they are guilty of a work of super erogation! But the real fact is, that this opinion springs from mistaken views of the nature and extent of Christian charity. As this doctrine is so intimately interwoven with the whole system of religion, and is incorporated with the New Testament, and is the peculiar doctrine of it, we only follow out the necessary consequences of embracing the truth when we say, that, without a cordial reception of this doctrine, or a reliance in Jesus Christ as our atoning sacrifice, salvation is clearly impossible. Hence, those who have denied the deity of the Saviour, have sunk lower and lower in error, until they have lost all that is peculiar or valuable in Christianity, and they conduct us to the unmeaning conclusion, that his sufferings and death were simply proofs of his own sincerity, and moral illustrations of the doctrines which he taught!

III. This doctrine is of the highest importance, as it is connected with the object and design of worship.

The worship of God is the most solemn recognition of his being and perfections of our relation and dependance—and is an act of the highest homage we can pay.

But even in the days of his flesh, there were occasions when similar homage was paid to Christ. What renders these acts more interesting and instructive is this: they were performed at those times when his divinity beamed forth, as it were, from behind the dark cloud of his humanity. This is a sufficient answer to those arguments which are built upon the assertion, that such passages were only designed to express the high esteem which the disciples cherished for their Master.

The Apostle Paul paid divine honours to Christ when he called VOL. IV.-P