the virgin Mary; we believe that he himself is the eternal God, and the Word, and not a man whom God hath taken into himself, so as that man should be distinct from him: for the Son of God being perfect, God was also made perfect man, being incarnate of the virgin."

Origin flourished in the third century. He was acknowledged to be a man of ability, learning, piety and indefatigable in his labors. Trinitarians and Unitarians, both have claimed him. Sometimes he expressed his ideas concerning the Father, Son, and Spirit in language, which entitled him to the ranks of Trinitarians. At other times his language naturally imported that he was a Unitarian. It is not necessary to contend about his sentiments. On whichever side he may stand, his opinion will not affect the question. If he believed a plurality in the divine nature he will add only one to the long list of fathers, who for three centuries believed the same. If he held only to an allegorical Trinity, as some contend that he did, he was one of those, who appeared to adhere more closely to his system of philosophy than to express declarations of scripture. In whichever scale he falls, his weight will be less than if he had been generally correct in his views of the other parts of Christianity. Speaking of Origen, Mosheim says, "I would not believe this witness upon his oath, vending as he manifestly does, such flimsy lies."

This is a brief view of the opinions of the most distinguished fathers of the three first centuries concerning the doctrine of the Trinity, especially concerning the nature and character of Jesus Christ. It appears by their language that they believed he was divine; and that they and the church considered those heretical, who denied his divinity. This appears to be the testimony of the friends of Christianity. Let us attend to the testimony of some of its early enemies, so that by the mouth of both witnesses the subject may be well established.

Pliny, it is well known, was a bitter enemy of the Christians. In his letter to Trajan, early in the second century, he writes thus: "And this was the account, which they gave me of the nature of the religion they once had professed, whether it deserves the name of crime or error, that they were accustomed on a certain day to meet before day light, and to repeat among themselves an hymn to Christ, as to a God, and to bind themselves by an oath with an obligation of not committing any wickedness," &c. This account of the practice of Christians was given to Pliny by some apostate Christians. This account clearly shews that the Christians of that time tendered divine honors to Jesus Christ. Their credibility is not invalidated by their being apostates. They had been with the Christians. They knew their practice; and it appears they would have no temptation to make a false statement on this point.

Lucian, another enemy of Christianity, belongs to the second century. He was remarkable for his sarcasm. In his account of Peregrinus he speaks thus of Christians: "However, these people adore that great Person, who had been crucified in Palestine, as being the first who taught men that religion.-Since they separated from us, they persevere in rejecting the gods of the Grecians, and worshipping that deceiver, who was crucified." This is another evidence that Christians in the second century gave divine honors to Jesus Christ.

Celsus wrote near the close of the second century. Infidelity never, perhaps, appeared with greater malignity than in this man. A few quotations from him will shew what was then understood by Christians that Christ pretended to be, and what they understood that he really was. "Christ was privately educated, and served for hire in Egypt; got acquainted with miraculous arts there, returned, and for those miracles, declared himself God. Why should you, when an infant, be carried into Egypt, lest you should be mur

dered? God should not fear being put to death. You say that God was sent to sinners, &c. He had no reason to fear any mortal now, after he died, and as you say he was a God." These quotations prove that Christians in the latter part of the second century believed that Christ made himself God; and that they also believed that he was God.

The testimony of Porphyry is similar to that of Celsus. He wrote in the third century. "Men wonder now, (said he) that distempers have seized the city so many years, Esculapius and the other gods no longer dwelling among them; for since Jesus was honored, no one has received any public benefit from the gods." Porphyry tells the following story: "A person asked Apollo how to make his wife relinquish Christianity? It is easier perhaps, replied the oracle, to write on water, or to fly into the air, than to reclaim her. Leave her in her folly to hymn in a faint mournful voice the dead God, who publicly suffered death from judges of singular wisdom."

"THE Lord hath laid on him the iniquity of us all," Isaiah 53:6. It is important to know the design and effects of the sufferings of Jesus Christ. Though the Scriptures appear to be full and explicit on this subject, there is no inconsiderable difference of opinion respecting it. The doctrine of the atonement is of the first importance, whether it be viewed in relation to the moral condition of man, or in relation to the nature and character of the Lord Jesus.

The Creator made mankind moral agents, and he gave them a law for the regulation of their conduct. This law required perfect obedience; and it threatened punishment for every transgression. Whatever may be the difference, in respect to the number of God's commands in different ages of the world, they are of one nature; they require obedience, and they threaten punishment for every offence. If, in one age of the world, the penalty of the law was everlasting punishment, it was the same in every age.

We look over this world, and we find that it is a province of divine government; and that it is a rebellious province. They have violated the law of their divine Sovereign; forfeited the reward of righteousness; and incurred the penal consequences of transgression. If the law have its natural course, the threatened punishment will be inflicted upon every transgressor; and the whole race of man will suffer the vengeance of God for ever. of God for ever. If the divine law be

just and good, its honor would be supported in this way by its own provisions. But we learn from the general dealings of God with this world, and from his revealed word, that mercy is an attribute of his nature; that he is benevolent to sinful man; that he delighteth not in the death of sinners. A question naturally rises here; how can God exercise both justice and mercy in relation to the same subjects of his government? If they be entirely obedient, justice gives them the rewards of righteousness. If they transgress, justice consigns them to the threatened penalty. In either case there is no mercy. The holy and the rebellious angels are both under the influence of the justice of God.

When the Creator saw human nature, the workmanship of his hand, despoiled of its moral excellence, he was disposed to shew mercy, to bestow favor. But how this could be done consistently with the claims of justice, and with the validity of the divine law, could not, probably, be discovered by the greatest efforts of created intelligence. If pardon were conferred upon every transgressor, without any consideration, the law would have no force; it would impose no restraint; it would be merely advisory, but not authoritative. Subjects would yield to every impulse of their base passions, having no ground to fear any pernicious consequences. If part were pardoned without any consideration, it would proportionately diminish the force of the divine law. Every one would hope that he might belong to the favored number, and much restraint from transgression would be taken off. In either case sin would not appear very heinous; nor would it appear to be very offensive to God. The divine government would not appear with great majesty in the sight of men. Sin would abound much more than it does at present; and this would not be calculated to prepare subjects for the holy services and enjoyments of the heavenly state.