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carnation of the Diety, where his perfections shone forth in full lustre, so as justly to claim fupreme, divine, adoration, in the Person of the Son; and revelation loudly proclaimed that it was the will of the Most High, that all men honour the Son, even as they honour the Father; and he that honoureth not the Són bonoureth not the Father. So that the want of an exception in respect of God the Son, or Holy Ghost, is an argument to us that their Unity is too strict and intimate to admit of it. This

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ferve too as an interpretation of that other text, One God the Father, for it is immediately subjoined, and One Lord Jesus Christ, by whom are all things, and we by bim ; intimating the joint co-operation of Father and Son, in the work of Creation; a work always ascribed to the Deity, or True God : for, He that built all things is God a.

But, if to avoid the imputation of Tritheism, or the worship of three Gods, Unitarians disclaim all beliet of the Divinity of the Son, and Spirit; and, of consequence, fcorn to worship their Deity, and pay their addresses equally to Jehovah, Jove, or Lord b; they fairly renounce all pretentions to Christianity; and, by giving up with its Divine Author, they bid farewel to all its hopes and joys.

So we fee from the whole, that Arianism is only another name for idolatry; and the Unitarian Scheme, strictly speaking, none other than Paganism refined. For the Bible exhibits no other God, than a God in Christ reconciling the world, as the only living and true God. And how the Gentlemen of both these defcriptions, apply the folemn rite of Baptism, to children, “ In the name of Father, Son, and Holy “ Ghost,” and dismiss their flocks with the folemn benediction of the Grace of; our Lord Jesus Christ, and the love of God, &c. is beyond my comprehension.

I 4 Heo, iii. 4. b Pope's Universal Prayer.

the Divinity of Christ. And what has been already advanced, tends much to lessen the delightful task. It must be confessed that an inferiority of the Son to the Father, is frequently mentioned, and Christ Himself asserts it in several paflages. It is also well known, that there may be such a thing as a priority in arrangement, of persons of the fame dignity; the very term, Father, implies a priority in nomination, and arrangement, in the sacred æconomy; yet this is not always the case ; for in the solemn, apoftolic benediction, the grace of the Son is invocated prior to the love of the Father. There may also be such a thing as an inferiority in point of cffice, and yet an equality in respect of nature. When Jesus returned to Nazareth, and submitted himself to Joseph and Mary; or, when he took a towel and a bason of water, and washed his Disciples feet; will any say that in these instances of condescension, that he was their inferior? In the same manner respecting his purchase and adminiftration of his mediatorial kingdom, he is the Father's servant, and even the finithing act, the surrendering up that kingdom into the hands of his father, constitutes inferiority a; when that is done, all vestiges of subordination, are eternally done away; and the Deity of the Son, blazes forth for ever in eternal splendor, where God is all in all; all Deity, all equality, in blessedness and glory. But even the cloudy Old Testament dispensation, did not altogether vail the effential glories of the Son of God: While he is exhibited as a Child born, a Son given, the vail is drawn aside, and there he is named, that is, he is, the Mighty God, the Everlasting Father, Prince of Peace b. Awake, O Sword, (says the Deity, in the person of the Father) against my Shepherd, and against the Man that is my Fellow, faith the Lord of Hosts a. This equality, in substance or nature, Christ himfelf declared, and claimed, I and my Father are one. His Divinity will appear from the following proofs and demonstrations.

A I Cor. xv. 28.

b Ifa. ix. 6.

I. His names and titles, by which he is called GOD, in a strict and proper sense. Scarcely had the Saviour ascended his Mediatorial Throne, when the enemy fowed tares of Herefies in the Church, by the means of Simon Magus, Cerinthus, and others; some denying the Divinity, and others the Humanity, of our Blefsed Lord. John, the beloved Disciple, who having been recalled from his banishment in Patmos, where he had been favoured with Revelations from Heaven, had retired to Ephesus, his usual seat of residence, was requefted by the unanimous desire of all the Bishops of Afa, and neighbouring provinces, to write his Gospel. This, after folemn fafting and prayer, for the divine blessing and assistance, and being fully instructed and plentifully inspired, he cheerfully undertook: He thus began his lofty theme, In the beginning was the Word, and the Word was with God, and the Word was God. AIL things were made by Him, and without Him was not any thing made that was made. Words, and those that follow in that chapter, so clear and expressive of the Saviour's Divinity, as with reasonable men, might have ended all doubts and disputes on those Heads. In the beginning, before there was any creature, consequently from all eternity) the “ separate power, estranged from God, or unac" quainted with Him, but He was with God, and “ Himself also very God; not another God, but s6 another Person only, of the same Nature, Sub“ ftance, and Godhead.” Here it is to be noted, that the good Apostle, writing for the instruction of all future ages, boldly asserts that the Aogos, or WORD, was God, which includes in it all that is good, great, or excellent. He has omitted nothing that might tend to confirm and inforce it. The Word was God, before he had any Dominion, before he had acted as Representative of the Father; God, in the beginning, before the world was, before there was any Creature: God by whom the World was made, and to whom every creature owed its existence; who coming into the World, came unto his Own; who is Jehovah and Lord of Hofts, Kupras Ilarioupatwp, the Lord Almighty, and God over all.

6 Word a Zeck. xiii. 7. I know well that Little Nibblers, pretend to censure our Transation of the above, and such other like texts; and Mighty Reasoners affect to find absurdities and contradictions in them. I would once for all tell the former of these Gentlmen, that the Bible was translated by a race of Men, and in an age which produced Bohart, Selden, and innumerable more, who, for oriental learning, and biblical knowledge, they are not to be compared with, in a day. As for the latter, it will be time enough for us to sisten to their censures, and unleasonable ridicule, when they can prove to us, that they are wiser than God.

But that we might have no trace of doubt about the Evangelists' sentiments respecting the Divinity of Christ, he stiled the Son of God, Jehovah, which is never the proper name of any person, but as that person is considered as having independent, or necessary existence. The paffage is in chapter xii. verse 41. where he refers to Ifaias, chapter vi. verse 1. I saw also the Lord fitting upon a Throne, high and lifted up, and his Irain filled the Temple. Above it food the Seraphims. And one cried unto another, and said, Holy, Holy, Holy, is the Lord of Hofts, the while Earth is full of his Glory. Here we are to observe, that the Lord who.n Isaias saw in his vision, was the Jehovah, and Lord of Hofts, which is of the same lignification with the Lord God Almighty. Him it was, and his glory, which the Prophet' faw. And that this was Christ, and that glory Christ's glory, John expressly declares ; and so in his account, Jesus

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is Jehovah, the Lord God Almighty. I might multiply quotations from Scripture in which he is stiled Fehovah, a word of absolute fignification, and is the incommunicable name of the one true God. Some of these I shall here lay before the reader a.

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