of our text, in which Christ declares, that he was inferior to his Father, that he knew not the period fixed for the day of judgment, that without his Father he could do nothing, and many others to the same purpose. We fully believe all this: We believe that, considered as the Son of man, as Mediator, he was ir ferior to the Father, and knew not the times appointed; but we also believe, with the apostle, that he thought it no robbery to be equal with God, and that in him dwelt all the fullness of the Godhead bodily. The truth is, that all the pretended arguments, which are usually alleged to disprove our Saviour's divinity, prove just nothing at all, or at least nothing to the purpose. They only prove, what all allow, that Christ, in one sense, was a man and inferior to the Father. Indeed, in one sense they rather prove, that he was a divine person; as for instance, where he says, The Father is greater than I. Now suppose any being but God to say this; suppose a man, an angel, or a super-angelic being saying, God is greater than I,—and consider how absurd such a speech would appear.

Now of the things we have spoken, this is the sum. There are plain intimations in the Old, and positive assertions in the New Testament, that there is more than one person in the Godhead, co-equal and co-eternal. When Christ came on earth, he gave great reason to suppose that he claimed divine honors as one of these persons; and for this claim he was put to death without renouncing it. He was worshipped, both on earth and in heaven, by angels, men and devils, and all the attributes, perfections, names, and works of God, are ascribed to him, at least as often as they are to the Father. If this does not prove him to be truly and essentially God, nothing can prove it. Consider then what has been said, and the Lord give us understanding in all things. I close with a brief application.

Let none imagine that they truly believe in Christ, merely because they profess to believe that Christ is God; for even the devils themselves believed this, and trembled at the belief. It is one thing to assent to this with our understanding, and another to consent to it with our wills, and embrace it in our hearts. The apostle informs us, that no man can say, Jesus is Lord, but by the Holy Ghost. It is evident he did not mean by this, that none could say these words,-Jesus is Lord,-without divine assistance. But he meant that no one could cordially consent

to, and embrace the proposition contained in these words, without being enlightened by the divine Spirit. He meant that no one could say from the heart, that Jesus is God, without being divinely taught. Consequently it is evident, that those who deny that Jesus is Lord, have not the Holy Ghost. They are not led by the Spirit of God, and therefore are not his children. They have not the spirit of Christ, and therefore are none of his, and the same must be said of those, who have only a speculative belief of this truth. It is not only a rational, but a cordial conviction, which is necessary; it is not with the head, says the apostle, but with the heart, that man believeth unto righteousness. Now every true Christian has this cordial belief. He has had such a sight and sense of his own guilty, lost condition, that he sees and feels, that nothing short of an infinite, almighty Saviour will suffice to save him; he feels that he cannot trust to any creature however exalted; he cannot put confidence in an arm of flesh; he cannot trust in any thing less than God. And by the enlightening influences of the divine Spirit, he is made to see that Christ is God, that he is an almighty and all-sufficient Saviour, just such a Saviour as his perishing soul requires. Then, and not till then, he can say, Jesus is Lord; then he can believe and trust in him for salvation; then he can say with the apostle, I know in whom I have believed, and that he is able to keep what I have committed to him against that day.

On the contrary, he who never has been truly convinced of sin, who has never seen the guilt he has contracted, and the depravity of his nature, feels no need of an almighty Saviour; he has never been enabled to see the glory of God in the face of Jesus Christ; he has never believed in him so as to rejoice with joy unspeakable; and consequently he cannot say from the heart, that Jesus is Lord. Not being able to say this, he cannot have that true faith, which works by love. Not having faith, he cannot perform any gool works acceptable to God; for without faith it is impossible to please God; and not being able to please God, he cannot be accepted of him. If then, my friends, you would perform truly good works; if you would have true justifying faith, by which you may serve God acceptably; if you would be saved by the Lord Jesus Christ, let it be your chief concern to obtain such conceptions of his character as shall lead you cordially to say with Thomas, My Lord and my God!

SERMON LII.

TITLES OF CHRIST.

Unto us a child is born; unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end. ISAIAH ix. 6,7.

In the preceding context the prophet, "rapt into future times" by the spirit of prophecy, and influenced by that faith which is the evidence of things not seen, not only foretells the incarnation of Christ, but speaks of that glorious event and of its happy consequences, as having already taken place: The people that walked in darkness, says he, have seen a great light. They that dwelt in the land of the shadow of death, upon them hath the light shined. They joy before thee according to the joy of harvest; they rejoice as when they divide the spoil. But whence did all this light and joy proceed? I answer; the Sun of righteousness had arisen upon them with healing in his beams; for, says the prophet, unto us a child is born; unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end. That the wonderful child, whose birth is announced and celebrated in these triumphant strains, was no other than Jesus Christ, the promised Messiah, it is needless to remark. And as this is the day which has been considered by many, as the anniversary of his birth, it may not be improper to employ the time allotted to this discourse,

i meditating on an event, which is no less interesting to us, thin it was to the ancient church, for unto us, as well as to them, this child is born; unto us, as well as to them, this son is given.

It may however be necessary, to remind you, that, if you wish to derive the smallest advantage from meditating on this passage, you must be in the exercise of a strong, and lively faith. You must sit at the feet of God, with the temper of a little child, and receive with meekness the engrafted word, which is able to savé your souls; remembering that your minds are blinded and prejudiced against the truth, by the influence of sin; and, that what appears impossible to you, is possible with God; that what is, in your view, an absurd and unintelligible mystery, may be, in his sight, perfectly plain and intelligible. In a word, you must have the temper which the wise men of the east, the shepherds of Bethlehem, and the aged Simeon possessed. They were told, that Christ the Lord, the king of the Jews, the Saviour of men, was born; and when they hastened to see him, they found nothing but a helpless infant, born of obscure and indigent parents, and lying in a manger. Yet instead of making cavils and objections, as their own prejudiced understandings would have led them to do, they believed and worshipped.

Such is the wonderful power of faith. Thus does it triumph over every obstacle, and implicitly receive the word of God, however strange and incomprehensible it may appear. My friends, we warn you before hand, that if you do not exercise this faith, the present discourse will do you no good. You will say, it is impossible that a child born of a woman, can be properly called the mighty God, the everlasting Father. Thus the Saviour who is precious to them that believe, will be to you a stone of stumbling and a rock of offence, as he was to the unbelieving Jews; and his gospel, which is to them that are saved, the power of God, and the wisdom of God unto salvation, will appear in your view nothing but foolishness. O then, my hearers, if you wish to be saved, if you would not have the preaching of the cross prove a savor of death unto death, if you wish to profit by the glorious truths revealed in our text, pray fervently that God will increase your faith; and if you find unbelief prevailing, cry to God like the Jewish ruler, Lord, we would believe, help thou our unbelief.

This being premised, let us now proceed to consider the names

and titles of this wonderful child, whose birth is foretold in our text; whose birth Christians in different parts of the world, this day celebrate.

1. Our text informs us that this child shall be called Wonderful.

In the book of Judges, we read that, when Manoah inquired the name of an angel of the Lord who appeared to him, the angel replied, why dost thou ask after my name, seeing it is secret? The word there rendered secret, is the same which is here rendered wonderful. It was doubtless the Eternal Word, who is frequently called the Angel of the Covenant, that appeared on that occasion. The name which is here given him, siguifies secret, mysterious, wonderful; and in each of these senses, it may properly be ascribed to Christ. He may be called secret, hidden, unknown; for we are told that no one knoweth the Son, save the Father. He may be called mysterious; for without controversy, great is the mystery of godliness, God was manifest in the flesh. Even the angels are represented as desiring to look into it. He may also justly be called wonderful; for his person, his character, his office, his birth, his life, his death and resurrection, are all full of wonders. His person is wonderful; for he is Immanuel, God with us, and in him dwelleth all the fulness of the godhead bodily. His character is wonderful; for it comprises every thing that is excellent in the divine and human natures. His love is wonderful; for it passes knowledge. The riches of his grace are wonderful; for they are represented as being unsearchable. His birth is wonderful; for what can be more astonishing than that the eternal Word, who was with God, and who was God, and by whom all things were made, should be born of a woman, a weak and helpless infant. His life is wonderful; for it shews us God dwelling in flesh as a man; it shews us the great Lawgiver obeying his own laws; it shews us one who was in outward appearance, nothing but a poor, despised mechanic, controlling the laws of nature, commanding the elements as his servants, banishing demons with a will, a word, and forcing death and the grave to yield up their prey. His death was wonderful; for we there see the Lord of life and glory, dying by the hands of his creatures; we see the Giver of the law, bearing the curse of the law; we see the most innocent and perfect of beings, the delight of heaven and the ruler of