gate to themselves the title of kings? And in the most authentic ratifications of treaties, do not they fign in their masters names? Has any of them the prefumption to pass for the son of his mafter? When Chrift faid to his difciples, As my living Father has fent me, so I send

you.' ." When St. Paul faid, "We are Chrift's "ambaffadors," did either he or any of the apoftles fay, "I am Chrift,-Christ and I are one. "Whatever Chrift does, I do in like manner. I "am before Abraham. I am before all things?"

When, by way of allufion, the title of God is given to any mortal in the fcriptures, the limitations and restrictions, under which it is given, evidently preclude an indifputable claim to fuch an awful title. It is a gift bestowed with a parfimonious hand. "I have made thee the God "of Pharaoh," fays the Almighty to Moses. This word, Pharaoh, limits and circumfcribes the power of the deified mortal, and evinces a precarious title. I have faid ye are Gods, but the addition of the following words, ye shall die, clears up the prophet's meaning. Besides, this appellation is given by fome others: no perfon affumes it himself. Chrift declares, that he is the Son of God, the fame with his Father. In his perfon, all the lineaments of the Divinity are united. Prophecies and oracles, predicting "" that God himself will come to fave us," are

applied

applied to him. He declares himself to be the fame and St. Paul affirms, that he thought it no ufurpation to be equal to the Most High.

In vain, then, is it alleged, that Chrift and his apoftles applied thefe oracles and paffages to the Son of God in a figurative manner, or, to ufe the term of the fchools, in an accommodate Sense.

Lucifer himself, who attempted "to raise his "throne above the clouds, and make himself "like unto the Moft High," could not have used a more impious and blafphemous figure, than to ufurp the name and attributes of the fovereign Being; to require the fame homage, adoration, and love, that are due to the Divinity. "He that loves father and mother more than

me, is not worthy to be my difciple." "Whoever loves his life more than me, is not worthy to be my difciple." Did mortal before ever ufe fuch words.

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All other figures and allegories are explained in fome part of fcripture, or wrapped up in mysterious clouds, to be difpelled by the brightnefs of eternal day, after exercifing our belief: but, with regard to the Divinity of Christ, if it be a figure, it is a metaphor continued through a long chain of prophecies and oracles, without the leaft explication to unfold its myfterious fense,

fenfe, repeated almoft in every page of the New Testament, and fealed with the blood of Chrift, his apostles, and martyrs, When he appeared on earth to convert the Jews and Gentiles, and destroy idolatry, which blindfolded mankind, could he have taken more oppofite steps to his miffion, than to raise the dead, and change the course of nature, in proof of a doctrine infinuating his Divinity, if he had no real claim to the title? At a time when the credulous multitude were apt to enrol extraordinary men in the number of their Gods,when they. worshipped the earth that nourished them,-the air that refreshed them, the fun that enlightened them, the moon that directed their steps, in the obscurity of night,—the fire that warmed them, the heroes that cleared the woods and forefts of lions and ferpents that annoyed them, -the conquerors who delivered them from their enemies, the wife and generous princes who rendered their subjects happy, and the memory of their reign immortal-at a time. when altars were erected at Athens, to the Unknown God,-when the priests of Salamis raifed the facrific knife, to offer victims in honour of Paul, whom they took for Mercury, on account of his eloquence, and the novelty of his doctrine,—and in honour of Barnabas whom they revered as Jupiter, on account of his venerable afpect,--and when

the

the fortileges of Simon, the magician, procured him the honour of a temple at Rome, and the appellation of the Great God, -at fuch a critical period, when gratitude deified benefactors, and extraordinary powers laid the foundations of temples, and fwelled the catalogue of falfe gods,it was a dangerous and ill-timed doctrine, to preach that he was equal to God; that he was the Son of God; that eternal life confifted in the knowledge of himself and of his Father; to command his followers to lay down their lives fooner than deny him, &c. and to confirm this doctrine by filencing the winds that fubfided at his nod; by calming the ftormy feas-changing the nature of the elements, reftoring fight to the blind,-the use of their limbs to the lame; forcing Death to furrender his fpoils, and all nature to acknowledge his power and empire. Shall a Paul and Barnabas tear their garments in being taken, for fomething more than mortal men; and shall Jefus Chrift, if he be not God, in a calm deliberate manner, rob the Creator of all things, of his glory and the worship due to him, in affirming that himself and the God of Heaven are one,-in applauding the faith of the apoftle who faid that he was the Son of the living God,and in not checking the difciple who, after thrufting his hand into his fide, exclaimed, "My Lord and my God!"

It is not only in the time of his liberty, when he vifits the cities of Ifrael, healing their fick, raising their dead, feeding multitudes with a few loaves, and refufing the temporal fovereignty which the people offered him, that he attributes to himself the prerogatives of the Divinity. It is in chains, in the course of his trial, and on the crofs. Conjured by the high priest to tell whether he is Chrift the Son of God, he answers in the affirmative: and, in proof of his affertion, fays that they fhall fee him on the right hand of God. "Do you hear the blafphemy?" cries out the other. Had he used any mental reservations on this occafion, by faying one thing and meaning another,—by exprefling outwardly, "I am the Son of God," and restraining in his mind the fense of the words, to the quality of a meffenger,—he would not have answered according to the pontiff's meaning, who knew but too well the difference between a messenger, fuch as any prophet may be, and a Son, who must be of the same nature with his Father. What a precedent for perjurers! And what blafphemy in St. Paul, who affirms, "that he thought it no ufurpation to "make himself equal unto God !"

Common fenfe often fupplies the room of metaphyfical demonftrations. And common fense will inform you, that Jefus Chrift is either the greatest impoftor that ever appeared, or that

he