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And the Church, which is the Bride of Christ, can no more have two distinct husbands, than Christ can have two distinct Churches. As the Church is the Bride, the Body, the Building of God; and as there is one Bride, one body, one building; so is there on the other hand, one God, who is the husband or Bridegroom ; one Christ, who is the Head ; one God with the Lamb, who is the Light of it. Compare also, Jer. ü. 1. and 31, 32. Ezek. xvi. Hos. ii. Matth. ix. 15,- xxv. 1. 2 Cor. ü. 2. Eph. v. 23. Rev. xix. 7. and xxi. 2, 9.

XI. Here follow some single Texts, to which I add no parallels ; there being no danger of mistaking their aħfilication. John xx. 28. And Thomas answered and said, my LORD, and MY GOD.

Rom. ix. 5. Of whom as concerning the Flesh

CHRIST came, who is over all, GOD BLESSED for
EVER. Amen.


XIII. 2 Pet. i. 1. — Through the Righteousness of OUR


The Greek is -το Θε8 ημων και ΣωτηρG- Ιησε ΧρισB----the very same, as to the order and Grammar of the words, with the last verse of this Epistle-τ8 Κυρι8 ημων και ΣωτηρG- Ιησε Χρισ8 which is thus rendered in our English version- -of our Lord and Saviour Jesus Christ. And so, without doubt, it should be in the other passage : there being no possible reason why, 18 ©£8 mart, should not signify our God, as well as T8 Kupl8 nuear our Lord. It is not my design to cast any reflection upon the wisdom of our excellent and orthodox Translators (whose version, taken altogether, is without exception the best extant in the world) or to advance this as any discovery of my own : for the Translators themselves "have preserved the true rendering in the Margin ; declaring it, by their customary note, to be the literal sense of the Greck.

There is another expression, Tit. ii. 13. that ought to be classed with the foregoing. Looking for that blessed hope, and the glo. rious appearing, 78. Meyayo 068 By Larrupo quare Inox Xpr58, of our Great God and Saviour, Jesus Christ. Of which a great man, deep in the Arian Scheme, gives this desponding Account. “ Many understand this whole Sentence to belong to one and the “same Person, viz. Christ : as if the words should have been 1366 rendered, The appearing of our great God and Saviour Jesus « Christ. Which Construction, the words will indeed bear ; as 66 do also those in 2 Pet. i. 1. But it is much more reasonable, « and more agreeable to the whole Tenor of Scripture, to under6 stand the former part of the words, to relate to the Father*.” As for the whole Tenor of Scripture, it is a weighty phrase, but very easily made use of in any cause good or bad : sọ I shall leave the reader to judge of that, after it has been exhibited to him in the following pages. And as for the reasonableness of the thing itself, let any serious person consider, whether the Doctrine of the Scripture is not more rational under the orthodox application of these words, than under that of this Author. For to allow, as he does, that Christ is God, but not the Great God, is to make two Gods, a greater and a lesser ; which is no very rational principle. And I make not the least doubt but this Author, had he been dressing up a System of natural religion, would have protested against a notion so absurd and impious. But when the Scripture was to be dealt with, he chose it as the lesser of two evils, the greater of which, was the doctrine he had subscribed to.

* Clarke's Doctr. of the Trin, C. 2. S. 1. 541.

XIV. 2 Çor. v. 19. God was ÍN CHRIST, reconciling the

world to HIMSELF, It is allowed on all hands, that the world was reconciled by Christ Jesus to the one, only, great, and supreme God. But, this very same God (for the word is but once used in the whole sentence) was in Christ ; manifest in the flesh; and reconciling the world to himself. And were there no other passage of Scripture to be found, this alone is sufficient to overthrow the whole Doctrine of Arianism ; which, as far as the Scripture is concerned, depends upon this one assertion that “the word GOD, in “ Scripture, NEVER signifies a complex notion of more persons If than one ; but ALWAYS means one person only, viz. either the

person of the Father singly, or the person of the Son singly*.” Which is absolutely false : for here it signifies both. The text considers God as agent and patient at the same time, and upon the same occasion; as the reconçiler of the world, in the person of the Son ; and the object to whom the reconciliation was made, in the Person of the Father ; yet there is but one word (God) to express them both. So that the word God, though of the singular number, is of a plural comprehension. And thus I find it to have been taken by some of the most eminent writers before the council of Nice, Plasmatus in initio homo per manus, DEI, id est, “ FILII & SPIRITUS,” says Irenæust; putting the singular name of God for the two persons of the Son and Spirit. And the same word, in the language of Origen, (if we are allowed to take the version of Ruffinus as genuine) includes the whole three persons -Igitur de DEO, id est, de PATRE & FILIO ES SPIRITU sanctot. And our excellent church has used the word God in the same comprehensive sense ; as in the Blessing after the communion service GOD ALMIGHTY, the Father, the Son, and the Holy Ghost.

Clarke's S. D. P. II. S. 33. + Lib. V. $. 23 De principiis. Lib. IV. C, 2


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VOL. VI. NO. 8.



John xiv. 11. I am in the Father, and the Father in


We pray

Compare this with the foregoing Article.

XVI. I Cor. v. 20. We are ambassadors for CHRIST, as

though God did BESEEC# you by us. you IN CHRIST'S STEAD be ye reconciled to GOD.

The usefulness of this text to our present subject, lies in these words In Christ's stead we pray, as though God did beseech"

where the interchanging of the Names God and Christ, shews the same person to be entitled to both.

XVII. 1 John v. 20. We are in him that is true, even in

his Son JESUS CHRIST : THIS IS the TRUE GOD and eternal life.

XVIII. Col. ï. 8, 9. Beware lest any man spoil you through

Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after CHRIST : for IN HIM DWELLETH ALL THE FULNESS of the GODHEAD BODILY. The Apostle foresaw, that a thing calling itself Philosophy would set all its engines at work to destroy the notion of Christ's true and absolute Divinity- - For in him (says he) dwelleth all the fulness of the Godhead bodily. Philosophy will dispute this : « and undertake to demonstrate the contrary. But if you listen “ to such vain deceit, it will overthrow your faith ; and spoil you “ for a disciple of Jesus Christ ; therefore-Beware."

XIX. John i. I. The WORD was god.

XX. Isai. ix. 6. For unto us a Child is born, unto us a

Son is given, and the Government shall be upon his Shoulder : and his name shall be called Wonderful, Counsellor, the MIGHTY GOD, the EVERLASTING FATHER.

XXI. Jer. xxiii. 6. This is the Name whereby he shall be called, the Lord (JEHOVAH) our Righteousness.

XXII. Isai. ii. 17, 18.

The LORD ALONE shall be EXALTED in that day: and the IDOLS he shall utterly abolish.

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66 Idolatry is the reverse, and direct opposite to Christianity (or, #the day of Christ.) To destroy this, was the great end of * Christ's coming into the world -But except he were God, “the very and eternal God, of one Substance with the Father, his " Religion would be so far from destroying Idolatry, that it would « only be a more refined and dangerous species of it. The

prophet therefore, concludes all, that so he might acquit the “ worship of Christ from all charge of Idolatry, with this positive « assertion ; that it would prove the most effectual means of put« ting an end to all false and Idolatrous Worship: The Idols he shall « utterly abolish, The like conclusion we meet with in the Apos“ tle St. John ; who having affirmed that Jesus Christ is the true 6 God and eternal life, immediately subjoins and closes all with “ this advice, Little Children, keep yourselves from IDOLS.”

This Remark is taken from the first volume of an Essay upon the proper Lessons ; written, as I am told, by a gentleman of the Laity. There needs no Apology for setting it down ; it being of good use in the subject I am upon. And it also gives me an occasion of returning thanks to the pious and learned Author of that excellent work, not for myself only, but for many sincere friends to the religion of Christ.

XXIII. Rev. i. 8. I am Alpha and Omega, the beginning and

the ending, saith the LORD, which is, and which was, and which is to come, the ALMIGHTY.

If the Reader will be pleased to examine the 13th and 17th verses of this Chapter, it will appear that this 8th verse was undoubtedly spoken from the mouth of Christ : who therefore has a just title to every name and attribute expressed in it; and among the rest, to that of the Almighty.

Origen, who certainly was no Arian, though often represented as such, by some who would be pleased to have the vote of so celebrated a genius, has the following observation. Now “ that you may know the Omnipotence of the Father and the Son " to be one and the same as HE iş ONE and the SAME GOD 66 and LORD with the FATHER, hear what St. John had said 6 in the Revelation-_-These things, saith the Lord, which is, 6 and which was, and which is to come, the Almighty," For who is the Almighty that is to come, but Christ ?

(To be continued.)

Explanation of Scriptural Types. tained the birthright and his fa-
No. X.

ther's blessing. From him, as

its immediate stock or root, JACOB a type of CHRIST.

arose a mighty nation, and from MONG the ancients, the him as concerning the flesh,

patriarch Jacob occupies came Jesus Christ, who is over a distinguished rank. He, a all, God blessed for ever. We younger brother, first of all, ob- I may consider him as a type of


He was a

Christ in the following respects, of God and afflicted.

1. In preference to his broth- man of sorrows and acquainted er Esau, when as yet the chil- with grief_but this was the way dren had done neither good nor marked out in the eternal counevil, that the purpose of God sels of infinite wisdom, to his according to election might highest advancement, his everstand, it was said, 'The elder shall lasting glory and felicity. Besérve the younger, Jacob have cause he humbled himself, and I loved and Esau have I hated. became obedient to death, even Ye children of Jacob bis chosen, the death of the cross, God In preference to all the angels hath highly exalted him, and above and men below, is not given him a name which is Christ God's servant, whom he above every name; that at the will uphold, his elect in whom name of Jesus every knee should his soul delighteth ?

bow and that every tongue 2. The life of Jacob was full should confess that he is Lord, of anxiety, care and sorrow. to the glory of God the Fa. As an exile did he leave his thér. father's house with his staff 8. Shall the distress of Jacob grievously did he serve with and his wrestling with the anLaban, consumed by the drought gel, when his brother Esau was by day, and by the frost by night coming against him with four Lgreat were his apprehensions hundred men, remind us of the from Laban and Esau-pungent agony of Christ in the garden, was his sorrow for his Rachel, when he was assailed by the his Joseph; his Simeon and his powers of darkness, and Judas Benjamin--and great were the with his band was coming things of his heart about going against him, with lanterns and down and journeying in Egypt. torches, and weapons ? Himself most faithfully gave 4. Jacob had twelve sons, the the history of his life in the fol- heads of their houses, from lowing impressive description, whom the whole nation arose Few and evil have been the days and Christ had twelve aposof the years of my pilgrimage tles, on which as on twelve founbut this for him was the right dations the church is built, him: way to honor and peace in the self being the chief corner closing scene of life, and that stone. blessed condition where emi- 5. From Jacob, surnamed hently the wicked cease from Israel, the nation were called troubling and the weary are at Israelites and from Christ, the rest.--In circumstances of life, peculiar people, the holy nation, how great the resemblance be- were called Christians. tween the patriarch Jacob, and Jacob may also be considered Christ the Saviour? Persecuted as a figure of all the Israel of in his infant state, humble in God. Like him they are the private walks of life, despis- chosen generation like him ed and rejected of men, abandon- they cheerfully relinquish sened to the powers of darkness and sual enjoyments for the birthforsaken of his God. It pleased right and the blessing, for Christ the Lord to bruise him. We the pearl of great price. His esteemed him stricken, smitten receiving the blessing from his


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