seems to have had no direct instructions from Polycarp himself, but to have derived his information from other persons.

2. He has related, upon the authority of "the elders," among whom Polycarp must be reckoned, "who had seen John the disciple of the Lord," some predictions which he says they had heard from him," concerning the state of vineyards and corn-fields in the Millennium, than which nothing can be imagined more childish and absurd. See Lib. v. cap. 33, p. 454.

3. Professor Paulus has shewn, by an examination of the leading doctrines of Cerinthus, and a collation of them with the first 18 verses of the Gospel of John, that the latter cannot, with any reason or probability, be regarded as having any designed reference to the former. Historia Cerinthi quatenus, ad Judæo-Gnosticismum, &c. pertingit: ap. Intr. in N. T. Jenæ, 1799, p. 112-120.

Michaelis and others lay great stress on the recurrence in John's Gospel of the characteristic terms and phrases of the Gnostic theology, of which he considers the system of Cerinthus to have been a branch. These terms were the Word, OnlyBegotten, Light, Life, Fulness, Grace, Truth, and perhaps some others. See Michaelis's Introd. N. T. by Marsh, vol. iii. part i. page 279-302. But this ingenious and profoundly learned writer appears to have overlooked the probable fact, that this phraseology was derived by the sects who fell under the very loose and general denomination of Gnostics, from the Gospels and Epistles of John, rather than the converse. Irenæus assures us that the disciples of Valentinus received the Gospel of John "in the fullest manner:" (lib. iii. cap. 11, p. 220.) a circumstance which supplies a sufficient opportunity for their adoption of its language, but is scarcely reconcilable with the supposition of its having been composed in refutation of their doctrines.

The same general answer may be given to the hypothesis which Michaelis also strenuously supports, that the Apostle had principally in view the Sabians, Mendai Juhana, or Disciples of John. It is in addition to be remarked, that we have no evidence in ancient Ecclesiastical History of the existence of such a class of men, except the spurious Recognitions, which are full of romantic fables; and that very competent judges, (Niebuhr

the oriental traveller, Tychsen, Adler, Bruns, and others,) conceive that the modern sect of which Norberg, Storr, Herder, and other authors of eminence have published accounts and disquisitions, is merely a sect of Mahometans. Paulus ubi supra, p. 194-201. Tittmanni Melet. Sacra, p. 14-21. Kuinal in Lib. N. T. Hist. vol. iii. p. 50-54.

Note [B] page 585.

To the statements and reasonings of this section, I am happy to annex an argument which appears to me to be eminently just and weighty, from an American author whose distinguished talents and attainments were even surpassed by his exemplary piety and amiableness.

"It is to be observed, that Christ receives the praises of the heavenly host, both singly and in conjunction with the Father, but never unites in them. All other virtuous beings are exhibited as making this their constant worship, and a prime part of their duty. But amid all their ascriptions of praise to God, Christ is nowhere exhibited as uniting with them in this duty, in itself so delightful to a virtuous mind, and so naturally and obviously obligatory on every rational being. The whole multitude of saints and angels, with the four living ones at their head, join without exception, in the heavenly song; 'Blessing and honour and glory and power be unto Him that sitteth on the throne.' But the only part ever attributed to Christ is to be united in receiving the ascription together with Him that sitteth on the throne, for the ascription is made to Him that sitteth on the throne and to the Lamb, for ever and ever." System of Theology, by the late Tim. Dwight, D. D. &c. Pres. Yale Coll. vol. ii.

p.

220.

If Christ were a mere creature, his glorified state, however exalted, was INFINITELY below the condition of the Deity, and was, in every possible mode of conceiving it, the free gift of God. It is therefore impossible to suppose that such a perfectly holy creature, who must be to the utmost of his capacity humble and grateful, would not have been represented in the Apocalyptic visions, as the most distinguished in the expressions of praise, gratitude, and adoration to the AUTHOR of all his happiness.

CHAP. III.

TESTIMONIES OF THE APOSTLES PETER AND JUDE.

1. The First Epistle, i. 8, 9. Nature of the religious affections demanded to be exercised towards the Redeemer.-Strictures on the Calm Inquirer's remarks upon Love to Christ.-II. Chap. i. 11. The Messiah, by his Spirit, direeted the ancient prophets.-III. The reverence required to Christ, which is due to God.-IV. Second Ep. i. 1. Christ calle. 66 our God and Saviour."-Notice of the controversy on the use of the Greek Article.-V. Chap. ii. 1. and Jude 4. Sovereign dominion of Christ in matters of moral obligation.-VI. Chap. iii. 2. &c. The day of Christ, of the Lord, or of God.-VII. Chap. iii. 18. Ascription of Divine honour to Christ.-VIII. Jude 21. Christ the efficient cause of the highest good.

I. EVERY attentive reader of the scriptures must have observed, with what a solicitous care their doctrines and admonitions caution men against exercising strong affections of admiration, confidence, and delight, towards any fellowcreature. One passage may be specified as a representative of many: "Thus saith Jehovah, Accursed is he who trusteth in man, and maketh flesh his arm and whose heart departeth from the Lord!- Blessed is he who trusteth in Jehovah, and whose confidence Jehovah is!"*

If, therefore, we find that these holy writings, in their most perfect form of the gospel-inspira

* Jerem. xvii. 5, 7.

tion, require and encourage the reposing of those affections in Christ, which the tenor of the Old Testament demands as exclusively due to Jehovah; we have an additional instance of the attributing of divine qualities to the Messiah, and a proof, presumptive at least, of his possessing the Divine Nature, which alone could be a proper foundation for such affections, and for the requirements to exercise them. "Ye believe in God," said the Saviour: "believe also in me." Upon such believing in him, it is the constant doctrine of Christ and his apostles that the everlasting happiness of man is suspended; and that the devotedness and attachment which he requires, is such as must surpass our love for our most valuable relations, our most important interests, and even our very lives.* Consonant with these sentiments is the testimony of the apostle Peter :

Jesus Christ; whom, though ye have not seen, ye love; upon whom, though ye now behold him not, yet believing ye exult with joy unspeakable and full of glory, receiving the end of your faith, the salvation of your souls."+

Here it is to be observed that the affection which is demanded for Christ is not founded on a personal intercourse with him, for the want of such intercourse is expressly stated. It must, therefore, rest upon that conviction which is

* John xiv. 1. iii. 18, vi. 51--56. Matt. x. 37—39. Luke † 1 Pet. i. 8, 9.

xiv. 26.

given by believing the testimony of truth concerning Christ, a conviction of his possessing the excellencies which are the proper ground of this exalted affection. It is objected, that veneration, gratitude, and even love are due to men of distinguished worth and eminent benefactors of their species, though they are absent or long ago dead. Undoubtedly; and the scriptures do not discourage such affections; but they inculcate great moderation in the indulgence of them, by giving us the most solemn cautions against glorying in men, or thinking of men above that which is written, or accepting any man's person," and by assuring the best and holiest of mortals, that, "when they have done all, they are to say, We are unprofitable servants," and that solely by the grace of God they are what they are." The absence of strong encomiums, on even the most eminent human instruments of divine beneficence to the world, is a very remarkable characteristic of the inspired writings, and especially of the New Testament: and it is a circumstance strictly accordant with the great plan of divine wisdom, that "no flesh should glory in the presence of God, but that he who glorieth should glory in the Lord." But to all this a most striking contrast is presented, in the whole manner of mentioning and referring to the Lord Jesus Christ. There is no restraint to the fulness of expression, no caution against trenching upon the divine prerogatives, no appearance of apprehension lest the line should be stretched

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