merely an example, and as that of a martyr sealing his testimony with his blood.

III. The inspired writers mention the subject of the death of Christ in such a manner as implies its being a real and proper substitution.

IV. The Scriptures in numerous passages declare, that Jesus Christ is the proper cause and author of our salvation, and all the spiritual benefits which the gospel announces.

V. The exaltation of Jesus Christ at the head of the universe, which is expressly declared to be the reward of his sufferings and death, is utterly inconsistent with any supposition short of their being expiatory.

LECTURE XI.

ON THE PERSONALITY AND REAL EXISTENCE OF SATAN.

Matt. iv. 1.—Then was Jesus led up by the Spirit into the wilderness, to be tempted of the devil.

The evidence for this proposition must be a matter of pure revelation; for, when we consider the innumerable multitude of beings inferior to us, a chain that descends from ourselves to the very verge of non-entity by such mutations of littleness, that they are for ever eluding our senses; they leave it uncertain, that there are not as many besides in the middle stages as in open vision. The inference, rather than the contrary, is, that they exist in an equal scale-that there are as many gradations of beings raised above us, as there

are beneath us. An ascending series is as probable as the descending, though we may not be as familiar with one as with the other. Nor is it improbable that there are invisible or spiritual agents in an inferior order to man. When we consider the infinite variety of forms of which nature is susceptible, it is not improbable that there are in existence, beings, either purely spiritual, or possessed of a vehicle so refined as to elude our senses, and, therefore, justly styled spirits.

But here let us consider the tenour of scripture on this subject:

I. The sacred record gives us an idea of a spiritual order of beings styled angels.

II. Let us examine the solutions, given by the socinians, of the language of scripture on this subject, and see whether these solutions will answer the various occasions on which it occurs, and whether the difficulty of the passages can be considered as removed by the interpretation which these solutions suggest.

Those who oppose the doctrine of the real existence of Satan, suppose in general that the words Satan, and Devil, are used as a prosopopeia, or personification, though what they are intended to personify they cannot agree [about]. Sometimes they are supposed to personify evil in the abstract; at other times, the Jewish magistrates and priests; at other times, the Roman magistrates and rulers; and at other times, a personal enemy to the apostle Paul in the church.

LECTURE XII.

ON THE SPIRIT OF SOCINIANISM.

Psalm xix. 7.—The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple.

I. It is a peculiar characteristic of this system, that, as far as it is distinguished from the orthodox, it consists entirely of negations, and is marked by its possessing nothing of all, or nearly all, of those doctrines which the other parts of the professed disciples of Jesus Christ consider most precious and most saving.

II. Unitarianism has a close affinity to deism. III. Another feature in this system is its antidevotional character.

IV. A remarkable feature in the system of the socinians, is their mixture along with their doctrine of metaphysical speculation, which is more replete with danger than any of the errors before-mentioned.

V. Another feature in this system, is the tame submission to human authority, which seems to distinguish, above all other persons, those who compose the class styled Modern Unitarians.

VI. The last feature which I shall mention, in the system of the socinians, is their zeal for proselytism.

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IV.

ON CHRIST'S DIVINITY AND CONDESCENSION.

PHIL. ii. 5-9.-Let this mind be in you, which was also in Christ Jesus who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation.*

THAT species of excellence to which such language can be applied with sobriety, must be carried to a height and perfection which requires no ingenuity to discover it; it must strike all eyes, and ravish all hearts.

But since it is benevolence, not in the general idea of it, but under the specific form of condescension, that we are seeking after, we are under the necessity of looking, in the passage before us, for some obvious and striking contrast or opposition between the dignity of the Saviour, and those instances in which he appeared to depart from that dignity. A visible disparity must subsist betwixt what he did, and what he might, from his preeminent elevation, have been expected to do.

A part of the Saviour's character, to which the inspired writers are continually adverting, and on which they dwell with impassioned energy, must unquestionably present itself in a very conspicuous

* Mr. Hall's notes, here given, do not present an outline of the whole sermon, but merely a statement of the principal part of the argument. A tolerably full account of the entire sermon, as it was preached in London, in June 1813, will be inserted in the sixth volume.-ED.

light, so that no interpretation can for a moment be admitted, which requires much ingenuity to discover the very existence of that virtue it is adduced to illustrate.

There are two opposite opinions entertained respecting the person of Christ, to which, without adverting to the intermediate ones, we shall at present confine our attention, with a view to determine which of these accords best with the professed design of the apostle in introducing it, which is, to illustrate the wonderful condescension of the Son.

The first of these opinions involves the divinity of Christ, supposing him to be the proper Son of God, who assumed our nature into a personal union with himself; and, having in that nature lived a life of poverty and humiliation, expired on the cross for human redemption. The second considers him as a mere man, who had no existence whatever till he came into our world.

Now, let us consider which of these two opposite views best accords with the passage under consideration, contemplated as a professed illustration of his marvellous condescension, "Who being in the form of God, thought it not robbery to be equal with God." We are willing to admit the correction of the common version, suggested by our opponents, and consider the meaning of the latter clause, that he "did not eagerly retain the likeness of God." The force of the adverb which introduces the subsequent clause, and the