VIII.

THE DEITY OF CHRIST.

(BY THE LATE REV. ROBERT HALL.)

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 opinions 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' 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-eminent dignity of the christian dispensation.

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 entrusted 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 mes. senger 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 re

membered, 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, acoording 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 ever more. 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 supererogation! 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 dependence 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 upon him to take away the thorn in the flesh. For this cause I besought THE LORD thrice, that it might depart from me; but HE said unto me, MY grace is sufficient for thee: Most gladly, therefore, will I glory in mine infirmity, that the power of CHRIST may rest upon me. Some have thought to get rid of this difficulty, by intimating, that on this occasion, there was some peculiar display of the Saviour's glory; for that he does possess some glory peculiar to himself they are compelled to admit. But the presence or absence of the object of worship, has nothing whatever to do with idolatry. The act is the same whether the object be visible or not; for idolatry consists in placing any object in that place in our worship or affections, which the living God alone should occupy. If Jesus Christ be not a divine person, there is no possibility of our evading the charge of idolatry, and to that charge