God doth the clouds his chariot make,

Christ did in clouds ascend,
And in like manner he will come,

In judgment at the end.

Let saints adore, and trust his name,

Nor ever be afraid ;
For at his coming he'll perform

Each promise he has made.

REVIEWS.

are

his

en

Discourses on the Offices and Charac- Preserver, and our God, or a mere ter of Jesus Christ. By HENRY created and dependent being? Is WARE, Jr. Minister of the Se- it not evident that our most importcond church in Boston Boston. ant relations cannot be known until 1825.

we know the nature of Christ ? Mr. W. in his sermon on honour

ing the Son' is of the contrary The author's object, in these ser- opinion. After remarking that our mons, appears to be, not to discuss

whole knowledge of God is commetaphysically or controversially prised in a few facts, and specifying the nature and attributes of Christ, his omnipresence, omniscience, ombut rather so to exhibit his offices

nipotence, and eternity, he proand character, as to 5 aid believers ceeds: in rightly appreciating their relation to the Saviour,and in cultivating

“ These facts respecting the Deity, constitute what

called the sentiments and habits which it

natural attributes. They enter into requires.". In this light we shall consider them and shall

the very definition of God; so that a deavour to exhibit the views of the being, who does not possess these attri

butes of almighty power, universal preauthor in respect to the topics sence, infinite knowledge, and spiritwhich he has selected, and to judge uality is not God. of their adaptation to the end pro- “ Now the question before us is, whethposed.

er it be these attributes, which require But before we proceed we must no

of us the honours we pay to God? tice an important defect which pre

Though without these he would not be sents itself at the outset. An author, built religious homage and allegiance ?

God, yet is it these, upon which are we admit, may limit himself as he

There is one simple consideration, pleases. If Mr. W. chooses to con

which, I think, may satisfy us, that it is fine himself to the discussion mere- not, certainly not entirely nor chiefly; ly of the official character of Christ, and that is, that if these natural attrihe is at liberty to do so.

But his butes were united with an evil and mareaders may inquire, are his limi. lignant character-supposing such a tations

and consistent with union possible—we could not be bound proper,

to render to that Being the same homthe object proposed ; does he in

age, which we now render to our beleaving out of view the nature and

neficent Creator. If, for example, Saattributes of Christ adopt the best

tan, the personified principle of evil,mode of aiding believers in right- selfish, perverse, and malicious-were a ly appreciating their relation to self-existent, all-knowing, all-powerful, him, and in cultivating the senti- omnipresent, eternal, spirit; still

, we ments and habits which it requires ?'

should not for a moment imagine, that For can we determine that relation, Good, would of right belong to him.

the honours, now paid to the infinitely or cultivate those sentiments and

“ If then, these attributes do not form habits, while we are ignorant the ground of the honours rendered to whether he is our Creator, our the Father; what are the divine per

we

fections to which they are rendered ? tion before us is whether it be Obviously, those which we call the mo- these attributes which require of ral perfections—his essential holiness, his perfect rectitude, unerring wisdom, Though without these he would

us the honours we pay to God. unwavering truth and faithfulness, im partial justice, infinite goodness and

not be God, yet is it these upon mercy. He is clothed with righteous- which are built religious homage ness, purity, and love the kind Crea- and allegiance ? There is one tor, the observing Governor, the gra- simple consideration which cious Father; earnestly desiring first think may satisfy us that it is the perfect virtue, and then the per- not, certainly not entirely nor fect' happinsss, of every living being: chiefly, For these attributes he is reverenced; moral attributes were united with

and that is, if these for these it is that angels and archan

a weak and limited character-supgels praise him, and hymns of adoration ascend from the lips of glorified spirits; posing such a union possible-we for these it is that his people bend in could not be bound to render to that awe before him, for these that his chil- being the same homage which we dren love him, and his saints bless him. now render to our Almighty Crea*Who shall not fear thee, O Lord, and

tor. If, for example, Christ were magnify thy name? for thou only art

a created, limited, dependent, muHOLY. Praise the Lord, for he is table, being, and yet perfectly hoGood, for his mercy endureth for ever.”».

pp. 184-186. ly, just, good, and merciful, still we

should not for a moment imagine,

that the honours now paid to the But there is an essential defect Almighty would of right belong to in this argument. It does not fol- him. low that, because God's natural at- If then these attributes do not tributes would not alone render form the ground of the honours him worthy of divine honour, they rendered to the Father, what are are not an essential part of the the divine perfections to which ground of our obligation to render they are rendered ? Obviously him such honour. It might be those which we call the natural proved, if our author's reasoning perfections—bis infinite power and is correct, that we do not worship wisdom, his omniscience, omniGod for his moral qualities ; for presence, and eternity.–For these it is self-evident that a being mo- he is reverenced and for these he rally perfect but without infinite is adored by the heavenly hosts saypower could neither" deserve noring, " we give thee thanks, O Lord claim supreme love and entire de- God ALMIGHTY, which art and wast votedness, since he could neither and art to come, because thou hast protect his friends, nor execute his taken to thee thy great power, and benevolent purposes, but must ex- hast reigned." hibit the miserable spectacle of a We think this argument equally good being constantly frustrated in conclusive with that of our author; all his undertakings by power be- but as they seem to contradict yond his control. Though we might each other, we can assign no weight be satisfied with the moral charac- to either. The fact is, and we had ter of such a being, yet who could supposed it too plain to be mistatrust in him and commit to his care ken, that the character of God the interests of eternity ! To claims our homage, as a whole, and place this subject in a stronger that if you take away either his light, let us for a moment adopt our natural or his moral qualities he anthor's own mode of reasoning. is no longer perfect. Neither class We concede that a being without of qualities is the exclusive ground holiness, justice, goodness, and of our obligation to worship bim truth, is not God. “ But the ques- as our God, but the union of both.

a

cause

bate;

Of course the question must is the foundation of the church, beagain recur, does Christ unite them

the Christian religion rests both? Respecting his moral char- on his authority ;" “ because to acter there is no dispute, but has believe in him as the predicted he any natural attributes which by Messiah is the fundamental article their union with his moral quali- of faith;” 6 because he is the ties will make him an object of source of all satisfactory religious worship? We wonder that any knowledge;" because " he is the one can avoid seeing the question foundation of true morality; and of in this light. Can it be said that the believer's hope." we have made any progress in In his second discourse, on the se appreciating our relation to the character of the Messiah, he thus Saviour, and in cultivating the sen- explains his views of that office: timents and habits which it requires," so long as this point is un- “ He was to make the final revelasettled ? It is impossible, we re- tion of God's will; to establish a church peat it, to know all our relations to which, as a spiritual empire beneath Christ while we are ignorant of his his authority, should perpetuate the nature, To say that the scrip

knowledge and influence of religious tures are silent on this subject, is truth; to spread light and happiness simply to assume the point in de- and peace by means of his institutions ;

to free men from the bondage of for we maintain that their stition, the degradation of vice, and the

supertestimony is

full and explicit. terrors of death; in a word, to set up There appears therefore to be no the dominion of God's holy and parenpossible way of avoiding the dis- tal government, and prepare men for cussion of the nature and attributes heaven by bringing them on earth to of Christ, if we would know fully the love and practice of those holy our relations to him, and our con

graces which form the bliss of the good

hereafter. To this end he was born sequent obligations. The case is

and to this end he came into the world, so plain that we may say nothing that he might bear witness to the is decided while we remain unre- truth ;-the truth wbich makes free' solved whether we are to worship from corruption and sin, and 'sanctifies' Christ as our Lord and our God, the soul. or merely to regard him as a holy " It is evident from what has been being who is the medium of com- said, that the character in which our munication between God and our

Lord appears, and in which he claims selves. And indeed, Mr. Ware, to be received and honoured, is an offi

cial character simply. He comes to the although he professes to decline world invested with a certain office, the discussion of this question, is whose main duties have been mentionDevertheless obliged to decide it, ed, and is an object of attention and and does in effect decide it most reverence as holding that office. It is fully. So impossible is it to be the dignity of the commission, which is neutral on so elementary a point evidently referred to in all these reof inquiry

presentations. They plainly have no

allusion to the nature of his person, But we return to the exhibition which the author bas made of his station of existence. They suggest no

or the rank of his being, or his original sentiments respecting Christ. His subtle discussions concerning his estheory on this subject is, that he is

sence and attributes. They are satis. an authorized messenger of God, fied with pointing him out to us as one but not himself divine; and that ordained to accomplish the most benemost or all of his appellations, in ficent purposes of heaven, and for this the scripture, have reference to reason demanding the faith and obedithis fact. In his first discourse, en

ence of man.” pp. 41, 42. titled “Christ the foundation," Mr. W. attempts to show that Christ In his third discourse, hè illus

1826.-N0. 4.

26

trates the sufficiency of faith in the ful of its authority and uninfluenced by Messiah. By this he means a reli- its requisitions.” pp. 54, 55. gious belief that Christ is indeed the Messiah, that is, a divinely com

But it is clear that faith in the missioned messenger of God. The Messiah, as our author understands consequences of this would be a it, is faith in his doctrines; and it belief and practice of his instruc- is equally plain that his declarations.

tions are not to be received be

cause they are his, but because “ Consider then, the natural opera- they are God's; that is, we do not tion and direct tendency of this princi- trust in him, but in God's asserple. One believes, sincerely and reli- tions communicated to us by him; giously, that Jesus is the Christ, the and all the power ascribed by our son of God. Now I ask, is it possible author to faith in the Messiah rests for him to stop here, and no consequences to follow ? li he do not believe solely upon this consideration; as it sincerely and religiously-if he take the messenger of God, he has reit only as any other historical truth, vealed truths which can change the but not as having more concern with soul and transform the character, himself than the fact that Alexander and if we receive the messenger was a conqueror, or Xerxes a king of and believe his instructions, we Persia, then undoubtedly he may stop shall become Christians, and overat the barren assent. But if, as I said, he believe it sincerely and religiously, eternal

realities.

come the world by faith—faith in is it not impossible that he should rest here? For what is implied in such a

Nor does he go beyond this when, beliet? A belief in God, the Supreme in the fourth discourse, he considGovernor and Father, who had for ages ers his character as Mediator. The spoken of that Messiah by his prophets, amount of what he says, is this :and whose purposes he was sent to fulfil God in his intercourse with men, -a belief in his character, authority, does not approach them directly, purposes, and will as the moral ruler of but uses intervening agents. So in inen--a belief that all the instruction communicating the Christian reliof Jesus rests on the authority of God, and a consequent reception of whatever gion, he spake to us by Christ, who he teaches, as the true doctrine of re

thus became a mediator, that is, a ligion; a belief that the way of accept

medium of communication between ance and life is revealed by him, and God and man: and in executing that to disregard and disobey him, is to this office, he communicates the disregard the authority of God, and to messages of God to man, and teachsubject ourselves to his displeasure to es man how to hold intercourse whom we are accountable at last. The with God; and to pray in the name mind of him who RELIGIOUSLY believes of Christ, or through Christ, is thus that Jesus is the Christ, cannot escape these consequences. They are momen- explained: tous, they are affecting, they are practical consequences. They touch the

“So also in the instance of prayer springs of action, they agitate him with through Christ, we may understand hope and fear, they teach him that he through his religion, or doctrine ; since has an infinite interest at stake, they it is entirely through the infiuence of make bim anxious for his eternal desti- his religion, its instructions, directions, ny. He feels that here he is bound by encouragements, and promises, that we obligations which cannot be broken; are enabled to worship God acceptably, that there is but one path left him, It is these which prepare our minds, and that of implicit submission to the in. lead us to the mercy seat. We apstructions of this heavenly messenger, proach because the instructions which and a life of devotion, repentance, and Jesus has given, and on which our faith holiness. Since it were an insane relies, guide us thither. That is to say, inconsistency, to acknowledge this as before, we come as his disciples, unpowerful truth, and yet live disregard- der his authority, and by faith in him.

It is this coming in the character of his things belong unto the Lord our God;' disciples, which gives us hope that we it is not for us curiously to pry into shall be heard.” p. 83.

them, nor should we perhaps be made

better if we could discover them. In the fifth discourse, entitled What God has been pleased to reveal, “Jesus the Saviour,' we are inform- is enough for our gratitude, guidance, ed, that he saves his people from and peace.. True humility will be con

tent with this, and not ambitiously seek ignorance, sin, and misery, by the

to explain what the scriptures have not power of the truth which he rom

explained. If we can discern the powmunicated. He has organized a erful moral operatiou by which our system of moral influence which Lord's death convinces men of sin, of reforms, and elevates, and purities, righteousness, and of judgment, and the character of man.

sanctifies their souls; it is enough, or In the sixth discourse, entitled,

more would have been told. Let us be “Jesus the High Priest, the au

content to rest in humble ignorance of

whatever mysterious purposes may be thor supposes that Christ is called

otherwise effected, and fear lest our sohigh priest because he exerts a mo

licitude to know more should destroy ral influence on the characters of the practical and saving influence of men, by his doctrines and suffer

what is already certain.” pp. 120--122. ings; and that he is said strictly to put away sin, when he reforms a

The author does not deny that sinner by moral suasion, and in a more popular and figurative sense,

the atoning sacrifice of Christ may when he indicates by the sign or

be a measure, tending to sustain

law whilst God pardons transgresemblem of his own death, that God is willing to forgive transgression. sion, but he is content to remain But the language of the Bible on

ignorant, whether this be the fact this subject is so strong, that the

or not; nay, more, he asserts that

the moral influence of the death of author could not feel fully satisfied

Christ on the character of the sinwith this view of the subject, and is compelled to make the following tention, and that nothing more is remarkable concession :

revealed. Of course he does limit

the agency of Christ as a priest to " That there is no other efficacy in

the exertion of moral influence on our Lord's sufferings, except in the mode which has now been described, I

the character of men, while at the do not assert. But thus much is clear

same time, he acknowledges that --that this is the only operation which the language of the Bible on the we can understand, or with which we death of Christ is very peculiar. can perceive that man has any practi- The amount therefore of all his cal concern.

In the mind and coun- discourses thus far, is, that Christ, sels of God, there inay be consequences as t'e iness which we do not discern and cannot by which, und by his own example,

essenger of God, reveals truth, penetrate. An importance is plainly

he sanctifies men. In the seventh attributed to the Messiah's death in the scriptures, which is ascribed to that of discourse, on the Atonement, corno other person. It is spoken of with responding views are exhibited peculiar emphasis and feeling, and is To atone, is to reconcile. And connected in a peculiar manner with since men have alienated themthe terms of pardon and life.

selves from God, they must be retherefore be certain that it holds a

conciled and restored to holiness most important place in the Christian

and obedience; and as Christ rescheme, that we owe to it, perhaps, stores them by the moral influence much more than we can at present of the truth, he is said to make know, far more than we can distinctly apprehend. But what we can appre

atonement for them; especially has hend, what we do understand, should his death a powerful moral inflube enough to satisfy us. “The secret ence in producing repentance and

We may