Part 2

That the doctrine of the pre-existence of Christ must have been new and strange to the faithful teachers of the church we know, not only from their own intimation that it was so, but from the positive proof which the Scriptures afford of the absence of all preparation for it. The preaching of John the Baptist, and the conduct and discourses of Jesus were such as to give his disciples the idea of his being truly and entirely man; divine indeed in his derived power and spiritual perfection, but human in his nature. His disciples accordingly testified in their words and actions that they had no thought of his being any thing else. They received him as their Messiah; but in all besides they remained Jews, ascribing to God alone all divine attributes, worshiping him alone, and paying honor to Jesus only as his most exalted messenger. If they had been required to regard him as God, the history of their conversion would have been widely different from what it is. A doctrine to them so new and wonderful, would have engrossed their minds, would have banished familiarity from their intercourse with the Saviour, would have pervaded their preachings and writings; and, instead of being wholly omitted in their addresses to their converts, would have been made, as in modern creeds, a primary and essential article of belief. Not till the introduction of oriental superstitions into the church, however, do we find unquestionable evidence that such a doctrine had been conceived by any individual mind; and then the information is conveyed in the form of decided censure of the doctrine on the part of the promulgators and guardians of the new faith. Even after this heresy was introduced, we find no traces of it in the works of the Apostolical Fathers, till nearly a century and a half from the birth of Christ,--except in a very few writings, so uncertain in their date, so wild and allegorical in their composition, and so evidently and extensively interpolated, as to be of little or no authority. We refer to the works commonly ascribed to Barnabus, Hermas, and Ignatius. The only genuine epistle of Clemens Romanus which has come down to us, neither advocates, countenances, nor alludes to any such doctrine.

Even the philosophizing Christians of the first century, against whom the Apostles wrote, went no further than to suppose the Christ to be a superior intelligence, inhabiting a mortal form, or assuming the appearance of one: Cerinthus maintaining that Jesus was a man born of Joseph and Mary, and that at his baptism the Christ descended upon him; while Marcion held that the Son of God took the exterior form of a man, and appeared as a man; and without being born, or gradually growing up to the full stature of a man, he showed himself at once in Galilee as a man grown. It was not till Justin Martyr, himself a philosopher, wrote an apology for Christianity to a philosophical Roman emperor (A. D. 140), that any distinct mention appears to have been made of the doctrine of the Divinity of Christ. It is not surprising that--feeling how great a reproach the death of the cross must be in the eyes of the potentate whom he wished to conciliate, and finding his mode of exposition prepared by the Gnostic Christians, and by the application made by the learned Philo of the Platonic doctrine of the Logos,--Justin Martyr should have been tempted to recommend his new theology by introducing an admixture of that philosophy which has proved, according to the warnings of the Apostle, a 'vain deceit.' Such we have no hesitation in calling it. A doctrine of this nature cannot be in part true, but liable to mistake: it must be absolutely true or absolutely false. We hold it to be the latter; because it was not made a subject of distinct revelation by Christ, a primary article of belief by the Apostles, or even a matter of distinct mention for a century and a half from the birth of Christ.

All that, from the study of the records of Revelation, we hold to be the primary and essential doctrines of Christianity, stand forth conspicuously in the teachings, are confirmed by the deeds, and illustrated in the lives of the Saviour and his followers. We propose to bring them forward, with their evidence, in the following order.

I. The strict Unity of God.

II. The unlimited nature of the Redemption by Christ.

III. The existence of a Future State.

From these, various subordinate principles may be derived, some of the most important of which we shall afterwards specify; and then proceed to treat of the temporary sanctions and institutions of Christianity, in distinction from its permanent principles.

It cannot be necessary for Christians, when addressing Christians, to enter upon the evidence for the divine authority under which the Saviour offered his Gospel, or for the consequent divine origin of that Gospel. The name adopted by both parties is a sufficient testimony to the unity of their faith thus far. Concerning the nature of Christ, we have already declared that, in accordance with what we believe to have been the faith of the primitive ages, we regard the Saviour as human in his nature, but superhuman in his powers, and divinely appointed and sanctioned in his office. The title 'Son of God' is peculiarly and indefeasibly his own; for to no other being, as far as our knowledge extends, has so immeasurable a portion of authority, of power, of grace and truth, been vouchsafed; in no other has dwelt 'all the fulness of the Godhead bodily.' The homage of reverence cannot be too fully and freely rendered to him who was with God in His manifest presence; who was one with Him in his purposes of eternal salvation to the human race; who was the exponent of those purposes, and the means of that salvation. The homage of love cannot be too fully and freely rendered to him who suffered for our transgressions, and died for our justification; who loved us with more than earthly love; who suffered in his compassion for the sins and sorrows of men, as well as in the inflictions he sustained for their sakes; and who, though wounded in spirit and tortured in body, made use of the rule, authority, and power with which he was invested, not for his own relief, but for our deliverance. To him who brought us salvation, it is little to offer deep gratitude and unbounded love. The homage of obedience cannot be too fully and freely rendered to him who was wise with the wisdom of God, pure in heart, sinless in his life, and sanctified by grace from the beginning. Even if we did not know that obedience to Christ is the way to life eternal, that obedience would be due to his divine claims: but knowing this, it should be steadfast as our faith, cheerful as our hope, and boundless as our love. Such was the obedience, such were the reverence and love of the holy Apostles; and we desire to participate in them as fully as we join, with heart and mind, in all that they have said concerning him. They bow before his celestial authority,--so do we. They venerate his perfect holiness,--so do we. They bless his love, testified in his sufferings, sealed by his death, and glorified by his resurrection,--so do we. They strove to be obedient in all things,--and we acknowledge the obligation incumbent on us to be so likewise; and that we may be so, we diligently inquire what were the doctrines which he confirmed and revealed.

The great fundamental doctrine of the strict Unity of Jehovah was abundantly confirmed by the Gospel. It had been long held in its purity by the Jews, and was apprehended by a few, a very few, enlightened heathens. It is called an essential doctrine of Christianity,--not because it was originated by Christianity, but because it was thus first introduced to the world at large, and because no other doctrine could stand without it. It has accordingly been acknowledged in words by all who have taken on themselves the name of Christ, while in its substance it has been held pure by very few, we apprehend, since the apostolic age. By the Unity of God we understand not a unity of substance connected with a variety of persons, or a unity of persons accompanied with a division of attributes; but a concentration of the attributes of Deity in one eternal, indivisible substance. This, our fundamental religious belief, is derived both from reason and from Scripture, and is confirmed equally by both.

If we examine our own minds, we find that our first notions of a God are low and earthly. We conceive of Him as of an earthly parent, watching over our sleep with bodily eyes, furnishing our food with a bodily hand, and following us from place to place with a material presence. As infancy passes away, our conceptions become less gross. We think of Him as omnipresent and invisible; but, deriving our notions from our experience, we conceive of him as subject to emotions and passions. We believe in the real existence--if not of his smiles and frowns--of his joy, sorrow and anger, pleasure and pain. We can then imagine his knowing and remembering all that has ever taken place, but can scarcely conceive of his unlimited presence. Our childish obedience is then yielded as to our parents,--partly through fear, partly through a desire of approbation, and partly with the hope of of giving pleasure. All the qualities or attributes which we ascribe to God have their origin and counterparts in our parents, or those who supply their place to us: and in no other way can the conception of Deity be originated. No mind can arrive at the recognition of a general principle, but through an observation of its particular applications; nor can a conception be formed, otherwise than by the gradual reception of its elements; or enlarged, but by adding to their number. From the watchfulness of its parent in satisfying its wants and defending it from injury, the child forms its first notion of Providence; and from the visitings of parental approbation and displeasure, of a moral governor. When the presence of Deity is thus recognised, some more abstract qualities are by degrees attributed to him. Instances of the strength, foresight, and knowledge of the parent are daily witnessed; and these, somewhat magnified, are transferred to Deity;--and the moral attributes have the same origin. Steadiness in awarding recompence, tenderness in inflicting punishment, or readiness in remitting it on repentance, gradually communicate the abstract ideas of justice, compassion, and mercy. Our first low notions of holiness are formed by putting together all the best qualities we have observed in the persons around us, and supposing them to be unimpaired by the faults we are conscious of in ourselves. All these attributes are ascribed to one Being; and the conception, already more exalted than any we have formed of any other individual being, is further improved by the richer elements of a more extended experience. The imagination becoming stronger as the materials supplied to its activity become more abundant, the conception of Deity perpetually grows in grandeur and beauty, till it absorbs the intellect of a Newton and engrosses the affections of a Fenelon. Still, this notion of a Being whom we know and feel to be infinite, is formed from the results of our finite experience; and the conception, however improved in degree, is unchanged in kind. Let it be magnified to the utmost extent, it is still only magnified, not metamorphosed. As there is a strict analogy between the moral attributes of God and of men, there is also a strict analogy between their natural modes of being. Justice in God is the same quality as justice in men, however perfected and enlarged; and Unity in God is the same as individuality in men, though ascribed to an almighty and omnipresent Being.

A perpetual and perfect concentration of attributes is essential to our notion of one God. We can conceive of his manifesting one attribute in an especial manner on one occasion, and another on another; we can imagine him conferring power analogous to his own on an inferior being; but we cannot conceive of his laying aside, of his depriving himself of any of the attributes of his nature, or of delegating his power,--if by such delegation be implied any diminution or inactivity of it in Himself. It is conceivable that he might employ some superior intelligence in creating the material world (though we have no authority to suppose that he did so;) but it is not conceivable that the work was not, at the same time, wholly his own. It is conceivable that he might send--it is certain that he did send--a being divinely furnished for the work, to institute a dispensation of grace, and to offer pardon and peace to sinful men. But it is not conceivable that the divine attribute of mercy could previously, or subsequently, or ever, be laid aside, or transferred, or suspended; that his unalterable purposes could be changed, his compassion roused, his sympathies moved by any act of any being, human or angelic. To suppose so, is supposing his purposes mutable, and his compassion dormant; that is, divesting him of Deity. We can, in accordance with our conception of Deity, understand how the dispensation of grace may be committed, as it was committed, to a finite being. But to suppose it the indefeasible prerogative of any eternal Being but God, is clearly to suppose two Gods: and if the office of sanctification be appropriated in a similar manner, we must suppose three Gods. However long and deeply we may reflect and strive to reconcile contradictions, we shall find at length that it is essential to our belief in One God, that we ascribe creation, redemption and sanctification, ultimately wholly to Him 'of whom, and through whom, and to whom are all things.'

This unalterable decision of the reason is confirmed in every possible way by revelation. It is needless to adduce proof from the Scriptures of the Old Testament, as it is universally known that the Jews held, as the fundamental doctrine of their religion, the strict Unity of Jehovah, in nature, person, and attributes. There is not the slightest intimation, in the records of the new dispensation, that any change took place in the opinions of the Apostles, or of any other Jewish converts, respecting the nature or person of God. They speak and write of Him as One, ordaining the salvation of the world through Christ, and Himself sanctifying those who were appointed to assist in the work. Jesus ever spoke of himself as the servant of the Most High, deriving his purposes and his powers from on high, and ascribing his achievements to the grace manifested thence: 'I do nothing of myself; but as my Father hath taught me I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.' (John viii. 28, 29.) 'My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine (whether it be of God, or whether I speak of myself.' John vii. 16, 17.) Again, in intimating the share which should be apportioned to his disciples in publishing the new dispensation, he says, 'Ye are they who have continued with me in my trials. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel.' (Luke xxii. 28, 29, 30.) It is not conceivable that, anxious as he ever was to attract the attention of men to the nature of his mission, and to magnify the importance of the new covenant, he should have concealed the most wonderful and important circumstance belonging to it, and have not only left men in ignorance of his highest claims to their homage and obedience, but have led them into it. That even his immediate followers and the primitive Church had no suspicion of the Christ being more than the most exalted of God's messengers, we have already declared our conviction; a conviction which is confirmed by every page of their writings. Paul was careful to declare 'the whole counsel of God.' Yet in the passage of his writings in which, above all others he exalts the Saviour, he tells how, for the meekness with which he bore the honors which constituted in him a resemblance to God, for the humility with which he took on him the office of a servant, and the compassion which caused his submission to the death of the cross,--he was yet more exalted by God, and favored with that name which is above every name, through which every man is privileged to worship, and every tongue permitted to offer praise, confessing 'that Jesus Christ is Lord to the glory of God the Father.' (Phil. ii. 5--11.) Peter, in the discourse by which three thousand persons were converted to Christianity, spoke of Jesus of Nazareth as 'a man approved of God by miracles, and wonders, and signs, which God did by him;' and as being made Lord and Christ, raised from death and exalted to heaven by God. John repeats, in every form of expression, that the love of God was especially manifested by his sending his Son to be the Saviour of the world; and that as the Lord manifested his love for us by laying down his life, we also should be ready to lay down our lives for one another. Jude addresses his Epistle to the Christians as to men 'sanctified by God the Father;' and in almost every apostolic benediction and salutation we find the work of sanctification as well as of grace ascribed to the Father.

But it is more satisfactory as well as easy to appeal to the whole body of the sacred writings (which we confidently do,) than to separate passages for proof that God the Father is the sole originator of every work of nature and of grace; that as winds are his messengers, and flaming fires his ministers in the world of matter,--righteous men, prophets, apostles, and above all, Christ, the Holy One, are his agents in the administration of the spiritual world, and the establishment of the dispensation of grace.

Jehovah being thus sole in the possession of the attributes of Deity, is the sole object of religious worship; for to God alone may such adoration be innocently paid. This assertion rests not alone on the commands delivered from above to the Israelites; though we hold the authority of the second commandment of the Decalogue, as it stands in Protestant Bibles, and is included in the Jewish version of the commandments, to be equal to that of any part of the Mosaic law. 'Thou shalt worship Jehovah thy God, and him only shalt thou serve,' is a summary of the entire purposes and details of the first dispensation; and the fundamental principle on which the second is based.

The prohibitions to the Jews to pray to any but Jehovah are too numerous to be adduced, and too clear to need any further notice than a passing reference. That the Israelites are not forbidden to seek the intercession of departed spirits is accounted for by their ignorance at first of a life beyond the grave, and their uncertainty respecting its value afterwards: but that there was a total absence of all desire to seek the intercession of a mediator in spiritual communion, is evident. When Elisha stood by Jordan to witness the ascent of Elijah, no prayers were wafted to heaven in the chariot of fire; no grace was sought through the medium of the glorified prophet. When dangers compassed round the prophet and his servant in Dothan, and a vision of heavenly hosts was opened to them, no supplication was offered through the radiant messengers; but Elisha offered his prayer immediately to Jehovah. He, with all his nation, would have felt the liberty of direct communion with God too great a privilege to be forgone, even if the notion had occurred to them. No just fears which they could entertain could be obviated by the employment of an intercessor; no desired blessing could be so easily obtained as by a direct appeal to the compassion of the Father of mercies. It would have been well if the partakers of a fuller measure of grace had, in this respect, been like-minded with their ancient brethren; had felt like them, that the highest spiritual privilege is a free access to the divine presence, the fairest spiritual promise that which declares 'If thou wilt call, Jehovah shall answer thee. Come nigh unto me, and I will hear thee.'--This privilege it was which Jesus himself used most abundantly; and this promise he sanctioned by word and example, and taught his followers to appropriate. He exhorted them to pray as he himself prayed, in full assurance of faith, freely and immediately. On no subject were his teachings more explicit, or his own practice and that of his Apostles more fully ascertained. He taught them in what spirit, in what manner, and for what objects to pray; viz. believing that what they asked should be given, that what they sought should be found;--retiring into recesses where none could intermeddle with the communion of the heart; seeking whatever is needful for the body and the soul; supplies of the means of life, pardon, grace and peace. After this manner his followers prayed and taught others to pray. Paul mingled prayers for forgiveness of his early misguided zeal with thanksgivings for the grace vouchsafed to him, and ascriptions of praise to the supreme ordainer of salvation. Peter prayed for strength to sustain persecution, and for guidance in his mission. James directed his hearers to ask of God, if they sought wisdom. In all their exhortations to prayer, however, there is no intimation of a possibility that it may be offered otherwise than immediately to Him to whom the Saviour prayed. Believing, as we are convinced they did, that Christ was the son and servant of Him who heareth prayer, and not authorised to usurp that holy prerogative, no purpose could be answered by addressing supplications to him, but that of alienating the heart of the suppliant from the prime Giver of good, and no motive could be assigned for the act but a criminal distrust of the divine love, or a groundless hope of evading his justice; motives little likely to actuate apostolic minds. To prevent, however, the supposition that such motives could have occurred, that the practice of praying to Christ could have subsisted, we are in possession of a declaration from Jesus himself which obviates all doubt. When about to bid farewell to his Apostles, and to resign himself to death, he promised them comfort from above; and from the fountain of prophetic light within, casts gleams upon the stormy future for the guidance of the trembling pilgrims whom he left behind. He told them that joy should visit the world through their sorrow; and that his name, exalted by the results of his mission and sanctified by death, should be the seal of the rectitude of their prayers, and the pledge of their success; while he distinctly disclaimed any part in the reception of their prayers, any assumption of the offices of mediation or intercession. 'Ye now have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. And in that day ye shall ask me nothing. Verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Hitherto ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs: but the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. At that day ye shall ask in my name; and I say not unto you, that I will pray the Father for you: for the Father himself loveth you, because ye love me, and believe that I came forth from God.' (John xvi. 22-27.)