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the World) intimating, what they care not Ser. VII...
to speak out, that our Saviour was a mere
Instrument in the Work of the Creation,
but forgetting, that the very fame Prepa-.
sition is likewise applied-to-the-Father,"
Through whom are all Things ; forgetting*
likewise, that not only all Things were
created by him, but also for bim; and
by him they do confift. Coloff. i. 16,
And Things are not made for the Sake of
the Instrument by him, who made all Things

for Himself. Prov. xvi. 4. - And again,
Thou, Lord, (not another, through him)Thou,
Lord, haft laid the Foundation of the Earth,
and the Heavens are the Wark of thy Hand:
They shall perish, but thou shalt endure.
They all shall wax old, as doth a Garment ;
but thou art the same, and thy Years (ball
not fail. Heb. i. 10, 11, 12. He is ex-
presily stiled the Beginning and the End.
Rev. xxii. 13. The Beginning, that is,
the efficient Cause, from which all Things
proceed; and the End, that is, the final
Cause, to which all Things are referred:
and nothing higher can be said of God the
Father.

Add to this, that he is called God over all blessed for ever. Romans ix. 5.

The

SER. VII. first and laft, Alpha and Omega, which was,

and is, and is to come, the Almighty. Rev. i. 8, 17, 18. The mighty, the true, the great God: King of King, and Lord of Lords ; in whom all the Fulness of the Godhead dwelleth substantially : All Things are naked and open to him : Upholding all Things by the Word of his Power.

If it be said, that the Word, God, is a relative Term, and that our Saviour is stiled God in Respect of his Office and the Relation he bears to us, but not in Respect of his Nature'; I answer ; he is stilęd God, before any Thing was made by him. In the Beginning was the Ward, and the Word was with God, and the Word was God, All Things were made by him ; &c. St. John i. 1, 3. Now, as he could have no Relation to his Creatures before they were made, nor any Office or Authority over them, he must be God absolutely, not relatively, God by Nature, and not by Virtue of his Office or Authority. But, fuppofing the Word God to be relative; the Term Jehovah, which is often applied to the Son, is of abJolute Signification, and implies unchangeable, necessary, independent Existence, the incommunicable Property of the supreme

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427 Deity, whose Name only is Jehovah. Thus Ser..VII. St. John saith xix. 37: Another Scripture faith, they shall look on þim, whom they have pierced. The Scripture is Zechariah xìi. 10. where God is introduced speaking : They fall look on me,

on me, viz. Jehovah, as appears from what goes before, whom they bave pierced And again, These Things said Ifaiah when he saw our Saviour's Glory, and spake of him. St. John xii. 41. Turn to Isaiah, and you find it: I saw the Lord (Jehovah) fitting upon his Throne. Above it ftood the Seraphims--and one cried unta another end said: Holy, Holy, Holy is the Lord of Hofts. The whole Earth is full of his Glory. Ifaiah yi. ?, ?, 3. It would be endless to cite all the Passages, in which the Name of Jehovah is given to our blessed Saviour,

The Man, who is obftinate in the Disbelief of his Saviour's Godhead, must be, one would think, strongly tempted to reject the Scriptures, as a Book big with Blajpbemy ; since every Idea difinative of God from his Creatures is there ascribed to him ; unless Paternity, a mere Relation of Order, be the distinctive Idea of God: which is so far from implying any Inferiority, that

SER. VII. it proves the very Reverse. For unless ona

ly Son, and only begotten, signify the only created, (the Consequence of which would be, that our Saviour is the only Creature in the World;) it must follow, that he is uncreated, and therefore of the same Nature with his Father.

To say, that when creative and providential Powers are ascribed to the Son, these are the Attributes and Powers of the Father communicated to, exercised in, and manifested by the Son, is to get rid of a Difficulty at the Expence of an Absurdity.

For how can there be a Communication of the essential Properties of the Deity without a Communication of the divine Essence ?

Whatever Attributes are communicated, must be proportioned to the Capacity of the Receiver And if the Son be not infinite; what is finite, cannot be fufceptive of infinite Attributes.

There is one material Flaw in the Arian Scheme, which must endanger the whole Fabrick, viz. that they have made two Gods, a God fupreme, and a God inferior, in direct Opposition to the first Commandment, Thou shalt bave no other Gods, but me;

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no other Elohim, a Word, as the Learned-SER. VII.
know, : expressive not only of supreme, but
also of inferior Gods: The plain Sense of
the Commandment therefore is this: Thou.
fhalt have no other Gods, whether supreme
or inferior, but the one Yebovab. That
can never be true and genuine Christianity,
upon the Principles of which it is impof-
sible to confute any rational unprejudiced
Few : But upon the Principles of Arianism,
it is impossible to convince any rational
Jew. For the obvious Reply would be,
that Religion must be false, which expressly
contradicts the first Commandment: The
Arian Scheme does so by setting up two
Gods, the one Supreme, the other Inferi-
or: And therefore must be false. If the
Arians should reply, that they have no other
adorable God, but him, whom the supreme
God, as they express it, bath appointed to be
worshipped ; a Jew would reply, that God
hath made the Commandment unalterable
and irreversible. No Credentials, no Mi-
raeles can prove, that the supreme Being
hath appointed any inferior God to be wor-
shipped : because he hath entred his Caveat
against admitting Miracles to be a Proof
of his allowing any inferior to God to be a-

dored,

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