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and the Christ or Messiah of the New. Observe also, how the old dispensation and the new are connected together : and how the Son of God has always been the head of the church on earth; always the medium of every divine manifestation that has ever been made to the children of men.
In alleging the remaining proofs, I shall be very brief: but I beseech you to give them a very careful attention, for there is not one of them which even taken separately, does not, in my mind, completely establish the Deity of the Son of God, our adorable Redeemer; and prove his distinct personality in the Godhead.
We cannot stay-it would be an endless task—to confute all the false glosses, and false interpretations, and allegations about interpolations and various readings, which the opposers of our Lord's divinity have used, to set aside the authority of the text I shall quote. Be assured however, that there is not one of these texts which I do not verily believe tends fairly to the point, toward which I purpose to give it a direction. Nor are the texts which I shall quote, by any means the whole which the sacred volume contains of the same import. The difficulty is not to find proofs, but to select them.
2dly then.—The son of God-Christ our Saviouris, in ihe most direct, plain, and unequivocal manner, called God; and that repeatedly, in the New Testament. Mat. i. 23—“ They shall call his name Emmanuel, which, being interpeted, is God with us." John i. 1—“In the beginning was the Word, and the Word was with God, and the WORD was God.” John X. 30—“I and my Father are one. deniable that the Jews, to whom this last text was addressed, understood it as asserting that Christ was God equal with the Father: for they declared that it was for this reason, that they took up stones to stone him. Phil. ii. 6–6 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.” Heb. i. 8—"Unto the Son he saith, thy throne, O
It is un
God, is for ever and ever." 1 John v. 204" We are in him that is true, even in his Son Jesus Christ—this is the true God, and eternal life.” Mark here, that Jesus Christ is affirmed to be the Son of God, and that his proper Deity is asserted in the strongest manner that language can express—“the true God and eternal life.”
3. The incommunicable attributes of the Deity are declared to belong to Christ our Saviour—the Son of God. Eternity is attributed to him, Mic. v. 2.“ Whose goings forth have been of old, from everlasting.” 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." But the name Jehovah, itself, peculiarly implies this attribute.
Immutability is also ascribed to him. Heb. i. 12_6 Thou art the same, and thy years shall not fail.” This is said in contra distinction from the mutability of the Heavens and the earth, and all created things. Again, Heb. xviii. 8_“Jesus Christ, the same yesterday, to-day and for ever."
Omniscience is also ascribed to Christ. John xvi. 30—6 Now we are sure that thou knowest all things.” It is worthy of remark, that a knowledge of what passes in the minds or hearts of men, is represented as a peculiar prerogative of the true God, in the Old Testament, and this is expressly and repeatedly asserted to be a prerogative of Christ. John ii. 25—“ Jesus did not commit himself unto them, because he knew all men; and needed not that any should testify of man, for he knew what was in man.”
Omnipresence is also attributed to Christ. Matt. xviii. 20— Where two or three are gathered together, in my name, there am I in the midst of them.” Again, “Lo, I am with you always, even to the end of the world.”. What is here asserted by our Lord of himself, could not possibly take place, if the attribute of omnipresence did not belong to him.
Onnipotence, in like manner, is clearly asserted
of Christ. Col. i. 17—“ He is before all things, and by him all things consist." Creation, is expressly ascribed to him. John i. 3—“ All things were made by him:" verse 10. -“the world was made by him.” And in the passage of which I have already cited a part, there is a formal-I had almost said an elaborate statement,of this prerogative of Christ-Col. i. 15, 16, 17. Observe that it is expressly the Son of God, of whom the apostle is here speaking, and of whom. he says—“Who is the image of the invisible God, the first-born of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him: And he is before all things, and by him all things consist.” Now it is from creation that the true God is made known, as distinguished from all false gods. “ The heavens declare the glory of God, and the firmament showeth his handy work.” And creation, in all its extent, is here declared to have been produced by our omnipotent Saviour.
4. And finally, Worship was given to Christ the Son of God. It is required to be given to him; it was accepted by him; it is forbidden to be given to any creature; and we know it was refused by an angel. The obligation to worship Christ, is clearly implied in what he says of himself, John v. 22, 23– 66 For the Father judgeth no man; but hath committed all judgment unto the Son: That all men should honour the Son, even as they honour the Father: He that honoureth not the Son, honoureth not the Father which hath sent him." The obligation to worship Christ, both in heaven and on earth, is distinctly stated in the following passages
- Phil. ii. 9, 10—“Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth: And that every tongue should confess that Jesus Christ is Lord, to
the glory of God the Father.” Heb. i. 6—“ When he bringeth in the first begotten into the world, he saith-And let all the angels of God worship him." Worship was actually given to Christ when on earth, and received by him without reproof or hesitation, in a number of instances—by the wise men at his birth; by the blind man whose healing is mentioned in the 9th of John; by the woman of Canaan, who besought him to heal her daughter: and after his resurrection, we are expressly told that “the eleven disciples went away into Gallilee, into a mountain, where Jesus had appointed them: And when they saw him they worshipped him.” In like manner we are told that at his ascension4" while he blessed them, he was parted from them, and carried up into heaven: And they worshipped him, and returned to Jerusalem.” There is every reason to believe, that this worship offered to Christ, was religious worship. For although the original word used in describing it-Apoorvrew (proskuneo) with its derivatives-does not, in all cases, denote religious worship, yet here we have reason to believe that this is its signification; because it is the very word which is used when the centurion attempted to worship Peter, and was forbidden; and when the apostle in the Apocalypse, fell down to worship the angel who spoke to him in vision, and was charged, “see thou do it not—worship God.” In view of this, it seems impossible not to believe that Christ would have forbidden any to worship him, if he had not been verily God—the proper object of religious worship.
We have now seen, 1. That the appropriate, incommunicable name of God-JEHOVAH-is applied to the Son of God-Jesus Christ our Lord. 2. That he is plainly and frequently called God, in the New Testament. 3. That the incommunicable perfections of the Deity are attributed to him. And that creation, the great work of God, was his work. 4. That we are required to worship him as God; and that he was so actually worshipped, and approved the act. Now, if this does not completely establish his true and proper Deity, it is not for me to tell, or to conjecture, how it could be done. I repeat it seriously and deliberately, that if the Deity of Christ is not taught in the Scriptures, I do not know how it could be taught. That the evidence is somewhat diffuse, I admit. But although diffuse, it is not obscure; on the contrary, to an attentive and honest inquirer, it is the more satisfactory, because it meets him in so many places, and in so many forms.
It remains to consider briefly, the Deity and personality of the Holy Ghost--the third person, or distinction, in the undivided Godhead. · Much does not need to be said on this point-not surely, that it is of less importance to establish and hold fast the Deity and personality of our Sanctifier, than of our Redeemer—but because when the Deity of the Son is established, that of the holy and blessed Spirit is, I think, at least in modern times, not often denied. His personality indeed is denied, by some who consider the Godhead as residing exclusively in Christ Jesus. But that when the Holy Ghost is spoken of, a person or substance is meant, as distinguished from any grace or qualification that he may possess or bestow, may-says Dr. Witherspoon-be easily made to appear, from many passages of Scripture. John xvi. 16—“And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive." John xvi. 13—5 When he the Spirit of truth is come, he will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me, for he shall receive of mine, and shall show it unto you.” 1 Cor. xii. 44" There are diversities of gifts, but the same Spirit;"—and then, after a considerable enumeration of spiritual gifts, it is added--verse xi.66 But all these worketh that one and the self same Spirit, dividing to every man severally, as he will.” The same thing is proved, in all those passages that