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DIED on Sunday June 18, 1826, at her residence in Warterloo Road, Lambeth, Miss. Rebecca Bowles, in the 24th year of her age. The sudden and unexpected departure of this young female was improved by the delivery of a funeral discourse at the New Jerusalem Temple, Waterloo Road, on Sunday evening, June 25. The preacher took for bis text these words of the Lord, “Watch and pray for yo know not when the time is.” Ho strongly pressed upon the minds of his hearers, the importance of a traly religious life, and how necessary it was to make timely preparation for an eternal state of existence.
PLEASURES OF AN ACTIVE MIND.
-The man who consecrates his hours
GUILT AND GOODNESS.
Guilt is the source of Sorrow! 'tis the fiend,
NEW JERUSALEM MAGAZINE,
ANSWERS TO “QUESTIONS TO TRINITARIANS.”
We have received a printed paper from the Rev. J. Mossop, entitled “Questions to Trinitarians,” copies of which he says
has been freely distributed in the neighbourhood of Deeping, Lincolnshire, where he resides. In the hope that these Questions with the Answers to them will prove beneficial to the Church, and acceptable to our readers, by exhibiting the follies of Unitarianism, we have been induced to give them a place in our Work. The printed paper contains 35 Questions, and is entitled :-“Questions proposed for the consideration of those who maintain the Doctrine that our Lord Jesus Christ himself is truly God.” As the New Jerusalem Church teacheth “ that our Lord Jesus Christ himself is truly God," and as these questions deny this important fact, we feel it an imperative duty which we owe to the cause of Truth to answer them. We must, however, candidly acknowledge that we cannot answer them upon Trinitarian principles; for we firmly believe that the doctrine which teacheth a plurality of distinct Persons in the Godhead, teaches at the same time plurality of Gods. We shall answer them upon the principles of the New Jerusalem, which teach that God is One in Essence and in Person, and that the Lord and Saviour Jesus Christ is that God. QUESTIONS.
ANSWERS. 1. Are God and Christ two Beings, 1. One Being. See Deut. vi. 4. or one Being ?
Mark xii. 29. 2. If the Father and the Christ 2. Yes : but as these names are ex(the anointed) are two Beings, each pressive only of One Being, it folof them God, are they not then two lows that thero is but One God, and Gods ?
that the Father and Cbrist are no more two, than a man's soul and body
are two men. No. 8, VOL. I.
ANSWERS. 3. If the Father and the Christ are 3 Yes; what is true of the Father but one Being and one God, then is is true of the Christ or anointed; it not evident that what is true of the “for what things soever He (the FaFather, must be true of Christ the ther) doeth, these also doeth the Son Son and the anointed; Father and son likewise. For as the Father raiseth in this case being but two different up the dead, and quickeneth them ; names for one and the same God ? cven so the Son quickeneth whom he
will. For as the Father hath life in Himself; so halh be given to the Son to have life in Himself.” John v.
20, 26. 4. If the Cbrist (the anointed) be
4. This is one of those quibGod, who anointed Him? Did he bling questions, which are apoint himself, being at once both the stantly put by those who are “boastanointer and the anointed? See Luke ers of liberty fast bound in chains !” iv. 18, Acts x. 38.
No man in his right mind would ever suppose that two distinct names are given without having two distinct ideas attached to them. And when it is asked, “ Did Christ anoint himself, being at once both the anointer and the anointed ?” the answer is No! Christ is the anointed, not the anointer, and yet the Father and Christ are one and the same being. God, or the Father, when mentioned in connection with Christ or the anointed, is a term expressive of the Eternal God, with regard to his Divine Love, which is the Esse of Deity, and the spring of all creation, and Christ, anointed, or Son, are terms used to express the same Divine Being with regard to his Divine Wisdom or Truth, thus the Love flows into the wisdom and gives it all its energy and strength, just as all the energies of the human will flow into and are contained in the Understanding, and as the thought is in speech, and affection in the sound of the voice. Thus God anointeth Christ,—the Father is in the Son, and “God in Cbrist reconciling the world unto himself," and further, as the human will and understanding are not two men, but one man ; God and Christ are not two Divine Beings but
One Infinite and Eternal Lord. 5. If the Father be unbegotten,
5. A due consideration of the above, and the Son begotten, and if they both will answer the present question, and are one and the same Being, then indeed almost the whole of the subdoes it not follow that the same Being sequent ones. It does not follow is both begotten and unbegotten?
that because God and Christ are one and the same Being, that he is both begotten and unbegotten. Observe the distinction between the two terms and there will be no mystery. The Father is the Divine Love,' the Son the Divine Wisdom hoyos or man, works a mighty change in the soul and life, and returns with its
o doyos (or Word) which was God, was made flesh, or was manifested in the flesh, and we beheld the glory of it. The term begotten is a phrase used to express, that material form or body in which the Lord manifested bimself and visited his people, and by which the important work of redemption was accomplished. This material form or body is no part of the infinito and eternal God. We may further illustrate this subject by saying that the human body is in nature the first and only bogotten of the Soul, but this begotten sorms no part of tho true spiritual immortal man. We may observe still further, that the Divine Wisdom is the out-birth of, and as it were proceeds from the Divine Love, the Son proceeds from the Father, and in this sense Christ is the onlybegotten of the Father, full of grace
and truth. 6. If Christ, and the being styled 6. This is the same sort of question, in scripture the God and Father of only couched in different terms. If our Lord Jesus Christ, be one and the distinction be observed between the same Being, then does it not fol- Christ, and the Being styled God and low that Christ is the God and father Father of Christ, the intelligent of himself?
reader will discover at a glance, that it does not follow that Christ is the God and Father of Himself !!! The object of Unitarians is to put all questions relative to the Deity of Cbrist, in as ridiculous a light as they can well be put : but an intelligent man will not fail to detect this so
pbistry. 7. If the Father and the Son be 7. The first part of this question is the same individual Being, does it the same as the foregoing. But the not follow that Christ is both the objection is, that if God and Christ Father and the son of himself ? that be one and the same individual Being, that he sent himself? ascended to it follows that Cbrist sent himself, ashimself when he ascended to His Fa- cended to himself, prayed to himself, ther and our Father, to His God and and forsook himself. A little attenour God, John xx. 17? and now tion to these terms, will at once dissitteth at the right hand of himself? miss this supposed mighty objection. that he prayed to himself, when he I must beg of the reader not to loso prayed to his Father, whom he calls sight of the distinction above alluded the only true God, John xvii. 3? to; The Father is the Divine Love, and submitted his own will to the will the Son the Divine Wisdom, the lat of himself, when he prayed to the ter proceeds from the former. God, Father, Luke xxii. 42, “ Not my will as divine Truth, assumed the human but thine be done?” and forsook him- form for the purposes of Redemption. self, when he prayed to the Father, This Divine Truth in its regular deMatt. xxvii.
"My God! scent to man is the sent of God, and my God! why hast thou forsaken this Divine Truth when received by me?"
ANSWERS. happy possessor into life and bliss. This returning of Truth after accomplishing the important work is described by Christ ascending to his Father, and to our Father, to his God and to our God. By Cbrist praying to the Father is meant the submission of Divine Truth, to the Divine Love; the latter is the inmost and the spring of all things, and in this respect the Lord's words are true, “My Father is greater than I.” When our Lord said, “ My God, my God! why hast thou forsaken me!" a most important state is described. In a severe state of temptation, in the last struggle between evil and good, falsbood and Truth, for dominion, the Divine Good or the Father appears absent, but in this apparent absence it is perhaps more really present than in any other state. This, however, is not so powerfully felt as in a tranquil state, and when it is not thus powerfully felt the enquiry is “Why hast thou forsaken me ?” the answer to the why, is because the severe state of trial and temptation gives the appearance of the absence of that Di. vine Good, Love and energy, by the power of which all temptations must be overcome. David says, “Why art thou cast down, O my Soul?" and we may as well suppose from these words, that David and bis soul, are two distinct persons, as that God and Christ are two distinct persons, because the Lord said, “My God, my God, why hast thou forsaken me ?" Nothing can betray greater ignorance of Divino subjects, than the foolish questions of—did Christ send himself, ascend to bimself, pray to himself,
and forsake himself? 8. If Christ be God Almighty, 8. Christ the Anointed, is the Dipossessed of all power, with what vine Truth, which alone and of itself truth could be declare, that of his can do nothing. All things are efown self he could do nothing, John fected from the Divine Love, the Fav. 19, 30; and that to sit on his right ther and God, my means of the Dihand, and on his left, was not his to vine Truth, the Son, or Christ. give. Matt. xx. 23 ?
9. Was God Almighty the infinite, 9. No! But the infinite, eternal, eternal and unchangeable Jehovah, and unchangeable Jehovah, put on, once a helpless infant, indebted to the for the purposes of Redemption, an care of one of his own creatures for infirm humanity, which in the first protection from injury, and for the state, was a form of helplessness ; supplies of animal life, and carried this form, however, from its great from place to place at the will of his power within, grew mightily, and nurse in her supporting arms ? was perfected in this natural degree