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these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them, even to the fan. quickeneth whom he will. For the Father judgeth no man, but bath committed all judgment unto the song that all men should honour the fon, even as they honour. the Father. He that honoureth not the for, honoureth not the Father who hath sent him. Indeed, this very last clause sufficiently shews that the honour to which Christ is intitled is not on account of what he is, or has of himself, but on account of what he derives from God, as his ambassador,

II. Very Kigh titles are justly given to Christ as the founder of the christian religion, and especially as superintending the affairs of his church, and as controuling whatever can afet che intereit of his church. Thus the author of the epistle to the Hebrews ftiles him the author and finisher of our faith. Heb. xii. 2. He is also said to be the head over all things to his church, Eph. i. 2. These high titles are attributed to Jesus with respect to the state of glory, and universal dominion, to which he is exalted by the Father.

The author of the epistle to the Hebrews makes use of a phrase of the same import with this of the apostle John, where he only means to express the unchangeableness of the doctrine of Christ, as the connection of it, with what goes before and after, makes very evident. Heb. xiii, 7. Remember them which have the rule over you, who have spoken unto

you

you the word of God, whose faith follow, considering the end of their conversation, Jesus Christ the same yesterday, to-day, and for ever. Be not carried away with diverse and strange do&trines. The whole is intended to inculcate a stedfast adherence to the genuine doctrine of Jesus Christ.

It is plain, from many paffages in the book of Revelation, that the author of it considered Christ as a person subordinate to the Father, and the minister of his will, and therefore no single expreffion should be interpreted in such a manner as to make it imply the contrary. The very first words of the book fufficiently express this. The Revelation of Jesus Chris, which God gave unto him. ver. 6. Iho has made us kings and priests unto God, and for rather, even) his Father, ii. 26. And he that overcometh 'and keepeth my works. unto the end, to him will I give power over the nations even as I received of my Father, iii. 14. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him: the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God,. ver. 21. To him that overcometh will I grant to fit with me in my thrones even as I also overcame, and am fitten down with my. Father in his throne. Farther, this writer, evidently speaking of Chrift in his higheft.capacity, uses the following expressions, ler. 14. These things faith the amen, the faithful and true witness, the beginning (or. the most excellent) of the creation of God; which, plainly implies that, how excellent foever he may be, he is but a creature,

amen,

Matt. xxviii. 29. And lo I am with you always, even to the end of the world. Christ, who is constituted bead over all things to his church, undoubtedly takes care of its interests, and attends to whatever concerns his disciples; and being with a person, and taking care of him are, in the language of scripture, equivalent expressions. See Gen. xxi. 20. 22. xxviii. 15. xxxix. 2. Besides, Christ, having a near relation to this earth, may even be personally present with his disciples when they little think of it. But it is by no meanis necessary that he be personally present every where at the fame time; since God may communicate to him a power of knowing distant events, of which he appeared to be possessed when Lazarus was fick. This is certainly no greater a power than God may communicate to any of his creatures.

Another passage which seems to suppose the omnipresence of Christ is, Mat. xviii. 23. For where two or three are gathered together in my name, there am I in the midst of them ; but if we consider the whole of this passage, in which our Lord is speaking of the great power of which his apostles would be porsessed, and especially of the efficacy of their prayers, we shall be satisfied, that he could only mean by this form of expresion to represent their power with

God, God, when they were assembled as his disciples, and prayed fo as became his disciples, to be the same as his own power with God; and God heard him always. That our Lord could not intend to speak of himself as the God who heareth prayer, is evident from his speaking of the Father, in this very place, as the person who was to grant their petitions, ver. 19. Again I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it mall be done for them of my Father who is in heaven.

II). Considering the great power with which Christ was invested on earth, and more especially the authority to which he is exalted now that he is in heaven, it is certainly right that a very high degree of respect thould be paid to him; and from the manner in which this is expressed, and especiaily 3 because the word worship is made use of on those oc

casions in our English translation, some persons have been confirmed in their opinion, that he is the proper object of supreme or divine worship, and is therefore truly and properly God; but any person, who will consider the real import of the following passages, must see that they afford no foundation for such a conclufion,

Heb. i. 6. When God bringeth in the first-begotten into the world, he faith, Let all the angels of God worship him. Also the leper, Mat. viii. 2, the ruler, Mat. ix. 18, the woman of Canaan, Mat. xv. 25, the poor people in the ship, Mat. xiv. 33, and his disciples, Mat. xxviii. 9-..-17, are all said

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to have worshipped him. But the very circumstances in which this worship was paid to Christ sufficiently prove that divine worship was not intended ; because it is well known that the jews had no expectation of any other person than a man for their Messiah; and when Nicodemus was convinced of the mira: culous power of Jesus, he concluded, not that he was God, but that he must have been impowered by God; for he says, John iii. 2. Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou deeft, except God be with him. Besides, it is well known that the Greek word, which, in the above-mentioned passages, is rendered worship, is frequently used to express a very high degree of respect; but such as may be lawfully paid to men of a proper character and rank. And indeed our word worship, though it is now appro'priated to that worship which is due to God only, was formerly used with greater latitude, and even in our translation of the bible; as when a servant, in one of our Saviour's parables, is said to have fallen down and worshipped his master, saying, Have patience with me, and I will pay thee all: where certainly divine worship could not be meant. It is also an evidence of this use of the word, that in our marriage-service the man is directed to say to the woman, With my body I thee worship; and the terms worship, and worshipful, are still applied to several of our inagistrates, and bodies of men,

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