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Our GOD shall call to the hea- For the Lord himself shall de

vens, from above, and to the scend from heaven with a shout earth (that he may judge his (or a proclamation), with the people), gather my Saints to- voice of the Archangel, and with gether unto me, those that have the trump of God; and the dead made a covenant with me by in Christ shall rise first sacrifice; and the heavens shail

and so shall we ever be declare his righteousness, for

with the Lord." -1. Thess. iv. God is Judge himself.Ps. 1. 16.

4, 5, 6.

" Hereafter shall ye see the Son of

MAN sitting on the right hand of power, and coming in the clouds of Heaven.” Math, xxvi. 64.

Then shall all the trees of the

wood rejoice before JEHOVAH, for he cometh-he cometh to judge the earth; he shall judge the world with righteousness, and the people with his truth.

Ps. xcvi. 13. Let the hills be joyful together

before Jehovah, for he cometh to judge the earth : with righteousness shall he judge the world, and the people with equity.Ps. xcviii. 8, 9.

I charge thee, therefore, before

God, and the Lord Jesus Christ, who shall judge the quick and the dead at his dppearing and his kingdom

henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day.II. Tim. iv. 1, 8.

Jehovah is known by the judg. The Father hath given him au

ment which he executeth." Ps. thority to execute judgment also, ix. 16.

because he is the Son of Man."

John, v. 27. " And I saw the dead, small and “ We must all appear before the great, stand before GOD"

judgment seat of CHRIST, that « and the dead were judged out every one may receive the things of those things which were writ- done in his body, according to ten in the books, according to that he hath done, whether it be their works." Rev. xx. 12. good or bad.II. Cor. v. 10.

For God will bring every work

into judgment, with every secret thing, whether it be good or whether it be evil.” Eccl. xii. 14.

Judge' nothing before the time, until the LORD come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." I. Cor. iv. 5.

), Jehovah, search the heart, I

66 These things saith the Son of

try the reins, even to give every man according to his ways, and according to the fruit of his doings.” Jer. xvii. 10.

God.-I am he which searcheth the reins and hearts ; and I will give unto every one of you according to your works." Rev. ii. 18, 23.

Mr. Mitchell having asserted that the doctrine of the deity of Christ “cannot be of such vital importance as it is sometimes represented," Mr. Bagot replies-

“]. If we contemplate the undertaking of the Saviour io the very lowest point of view, as merely the transmission of a message from the Creator to his creatures, is it not of much practical importance to be apprised of the dignity of his person and character, in order to ensure a cordial and submissive reception of the message he was sent to convey? There. fore we ought to give the more earnest heed to the things which we have heard, lest at any time we let them slip. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompence of reward, how shall we escape if we neglect so great salvation, which, at the first, began to be spoken by the Lord, and was confirmed unto us by them that heard him?"

“2. It is necessary to entertain definite sentiments upon the dignity of our Saviour's person, in order to ascertain whether we, who believe in his Deity, are guilty of idolatry in offering to him Divine adoration, or whether those, who consider him to be a created being, are guilty of sacrilege, in withholding from him that reverence and worship to which as God, he is legitimately entitled. This is a point of vital importance. If Jesus Christ be not invested with the attributes of Supreme Deity, then we present unto him a service which should be exclusively appropriated to an infinitely superior being, and are guilty of an idolatry as erroneous in principle, and as sinful in practice, as ever was presented before the shrine of a Heathen Deity. On the other hand, if Christ be entitled to Supreme adoration, those who withhold it are guilty of a crime which is equal in magnitude with that of neglecting the worship of the Father; for 'he that honoreth not the Son honoreth not the Father that sent him.'

3. It is necessary to entertain correct sentiments upon the diguity of the person of Christ, in order to be able to appreciate the love of God, which is so emphatically spoken of in such passages as the following: :- God so loved the world that he gave his only begotten Son'—Jobn, iii. 16. 'He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things!'--Rom, viii. 32. In this was manifested the love of God towards us, because that God sent his only hegotten Son into the world, that we might live through him”-). John, iv. 9. In these passages, and in many others, the dignity of the Saviour is exhibited as the standard by which we are to estimate the extent of the love of God. If, therefore, his love, in giving his Son, was so amazing and inconceiveable as to exceed all finite comprehension, how infinite and inconceiveable must be the dignity of the Saviour ? On the other hand, what are we to think of a system which would represent “God's unspeakable gift' as nothing more than a creature, infinitely inferior to the Being who has sent him ? Surely such a representation of the character and dignity of Christ altogether neutralises and annihilates the love of the Father to the world?

“ 4. It is necessary to determine the dignity of the Lord Jesus Christ, because the estimate which men form of the other doctrines of Christianity is invariably modified and characterised in proportion to the sentiments which they entertain in reference to the person of the Saviour. They, for instance, who believe him to have been merely a created being, will be found to possess opinions equally low upon the subjects of human depra.

vity, the necessity of an atoning sacrifice, justification by faith, and sanctification by the Spirit. Their opinions upon the subject of human depravity mustbe low--bocause he who believes that God's justice could be vindicated by the sacrifice of a creature must consider the estimate which he forms of the corruption of human nature to be inconsiderable. Their sentiments upon the necessity of an atonement must be vague and obscure-because they divest the Saviour of those attributes which can alone impart to the atonement its value and sufficiency. Their opinions upon the doctrine of justification by faith must be equally erroneous—because the righteousness of a creature could only serve for his own justification, and could not be communicated to another. And their sentiments upon the necessity of sanctification, by the Spirit, must also be inadequate, if their estimate of the corruption of our nature be incorrect, and if they deny to the Holy Spirit those qualifications of Godhead which are necessary to enable him to perform the office of Sanctifier. In fact, the doctrine of our Saviour's dignity is the very essence of Christianity; so that, just in proportion as the opinions of men upon this fundamental tenet rise or fall, their opinions upon every other doctrine will be influenced in a similar degree; and none but those who admit the Supreme Deity can attach to the other doctripes of the Gospel that importance and elevation which they possess in the Bible.

“5. It is necessary to believe in the Snpreme Deity of the Saviour, in order that his death may be regarded as an adequate expression of God's hatred of sin. The transgressions of mankind, when considered in reference to the infinite holiness of that Being against whom they are committed, must necessarily wear to his observation an aspect of infinite enormity. Would, then, the death of a finite and created being afford to the inhabitants of God's moral universe a sufficient indication of the estimate which he forms of transgression? Would not the solitary death of one created being, whilst myriads were pardoned, afford but a partial exhibition of the unsullied purity of Jehovah's character, and of the amount of satisfaction required by his justice? But admit the Deity of Christ, and his death is at once an expression of God's hatred of sin, commensurate with the length and breadth of the estimate which he forms of it and presents an emphatic and awful testimony of the moral enormity of transgression,

“6. The Deity of Christ is absolutely necessary, in order to give value to the atonement which he has effected upon the cross. The very nature of an atonement implies that its efficacy is intended for beings distinct from him who was the agent of its accomplishment. Now, if Christ, was a created and finite being, every work which he discharged was necessary for his onn justification, and he could perform no more than what was incumbent upon him by the very necessity of his condition, as a subject of the moral government of God. He could, therefore, have no righteousness to communicate-No work of supererrogation to offer, on behalf of a ruined and a guilty world. How awful, then, are the consequences of that system which denies the Deity of the Saviour, and thereby destroys, altogether, the vicarious sufficiency of bis sacrifice! But contemplate the atonement, as consummated by him who was manifest in the flesh,' and the work which he performed, as Man, acquires an infinite value from the character which he sustains as God, and becomes a full, perfect, and sufficient sacrifice and ablation for the sins of the whole world.

« God

“7. It is necessary to believe the Supreme Deity of Christ, in order to give influence and cogency to the motive to Christian obedience which the Gospel supplies. That motive is “the love of Christ,” exemplified in becoming poor, in order that we, through his poverty, might be made rich. If, then, Christ was a mere created and finite being, where was the extreme condescension, the infinite disinterestedness of his love, without which it cannot possess that constraining efficacy which is ascribed to it in the Scriptures? The enterprize in which he engaged was, one so inconceivably grand, and brought with it such an emolument of dignity and of glory, that if he was a creature his philanthrophy should rather be attributed to motives of personal ambition, and a desire of personal aggrandizement. Where was the humiliation in a merely created being con. senting to undergo a few short hours of suffering, no matter how intense, in order to be elevated to a participation of the throne of the Eternal-to be appointed to the gorernment of the universe-to receive the adoration and worship of all the inmates of Heaven—to be recognized as the 'arbi. trator of the final destinies of man--and in fact, to supersede the domi. nion of Jehovah by an exertion of his prerogatives, and an assumption of his glory? By such a representation the benefit resulting to man would become insignificant and unobservable, in comparison with the immensity of glory acquired by the Saviour. There must, in short, be some sense in which even the Mediatorial exaltation of the Son of God was an act of con. descension, in order that his object in undertaking the office might ex. clusively refer to the welfare of his people; but this cannot be the case on any supposition which would contradict his Deity."

Mr. Bagot is advantageously known as an eloquent public speaker, and, judging from his present work, we expect him, in future, to be better known as a laborious and instructive writer.

RELIGIOUS INTELLIGENCE.

ORDINATIONS.-On Tuesday, 6th inst., the Rev. Hugh Hamilton was ordained to the pastoral charge of the congregation of Cullybackey. The services were conducted by the Rev. Hugh W. Rogers, Rev. Mr. Ruske, and Rev. Mr. Hutchinson.

On the 15th inst., the Rev. John Canning was ordained to the pastoral charge of the congregation of Malin. The services were conducted by the Rev. Mr. Moore, Rev. Mr. M'Clure, and Rev. R. Dill.

E BRATA
In our last Number, in Lover of True Philosophy's Letter.
Page 173, line 17 from top, for had we” read “were there."

173, line 13 from bottom, for “]s he” read "Is it as.”
174, line 24 from bottom, for“ absolutely” read "abstractedly.” .
176, line 4 from bottom, for “Besides” read." Reader."

180, line 14 from bottom, change the note of interrogation to a comma, transfer the inverted commas to line 27, after the words “ubacquainted with," and for “It” read “it.”

THE

ORTHODOX PRESBYTERIAN.

No. XXXI.

APRIL, 1832.

VOL. III.

NEW SYSTEM OF NATIONAL EDUCATION: Establishment of Popery commenced - Presbytery of Edin

burgh-Judgment of Dr. Chalmers-Congregational Board of London-Record Newspaper.

We

We continue to regard the New System of National Education with unmitigated and increasing opposition. The more we think of it, the worse we think of it. stated, from its first promulgation in Mr. Wyse's bill, that the system involved a virtual establishment of Popery. Accordingly, in confirmation of our opinion, the first school in Ulster taken under its care (first so far as we have heard or know) has been the Roman Catholic School of Belfast. This school, we understand, has been endowed with £70 per annum, gifted with books at half price, and promised aid for occasional repairs of house and furniture. Of this we do not complain, because it goes to educate Roman Catholics. Far from it: we wish them educated, and if need be, at the national expense. But we complain because we are morally certain, that this endowment goes to teach Popery, and, by consequence, to establish it, in its most offensive form. That our readers may be enabled to judge for themselves, we shall select a few specimens from one of the ordinary lesson books, lately taught in the chapel school. This book is called “The Grounds of the Catholic Doctrine.” As å specimen of this precious work, take the following "reasons why a Roman Catholic cannot embrace Protestantism:

“Because, even in the judgment of Protestarts, we must be on the safer side. They allow that our church does not err in fundamentals, that she is a part, at least, of the church of Christ: that we have ordinary mission, succession, and orders, from the apostles of Christ: they all allow that there is a salvation in our communion; and consequenti that our church wants nothing necessary to salvation. We can allow them nothing of it at all, without doing wrong to truth, and our own consciences. We are convinced, that they are guilty of a fundamental crror in this article of the church; which if they had believed aright,

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