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« The Word was God. In him was life,” John i, 1, 4. And Mr. G. grants that “ wisdom, and life, and light are all one and the same being, all God himself.” (Vol. i, p. 274.)
“ 1 John ii, 20 : Ye have an unction from the Holy One." (Vol. i, p. 275.) “ Ye denied the Holy One,” Jesus Christ, Acts iii, 14.
“ 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.” (Vol. i, p. 275.) This passage,
which Mr. G. has cited as speaking like the rest, of God, with peculiarly high titles and epithets, refers to Jesus Christ. It is the Lord that speaks of himself, and we are to remember that “to us there is but one Lord, Jesus Christ, by whom are all things," 1 Cor. viii, 6. The same “ peculiarly high titles and epithets” are given to him in other places. “I am Alpha and Omega, the beginning and the end, the first and the last : I, Jesus, have sent mine angel to testify unto you these things,” Rev. xxii, 13, 16. 6 I am the first and the last : I am he that liveth and was dead; and behold I am alive for evermore," Rev. i, 17, 18. “ These things saith the first and the last, which was dead and is alive," Rev. ii, 8.
“ Rev. iv, 11: Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created.” (Vol. i, p. 276.) We repeat that “ there is one Lord, Jesus Christ, by whom are all things;" to whom therefore these words are addressed. “ All things were created by him, and for him,” Col. i, 16.
“ Matt. xi, 25 : I thank thee, O Father, Lord of hca. ven and earth.' (Vol. I, p. 269.)
6 Preaching peace by Jesus Christ: he is Lord of all,” Acts x, 35.
“ James v, 4: The Lord of Sabaoth ; i. e., of hosts.” (Vol. i, p. 274.) This very title is given to Jesus Christ. ** These things said Esaias, when he saw his glory and spake of him,” John xii, 41. Now, in the account which Esaias gives of his vision, and from which the evangelist made his quotation, the prophet calls him, whose glory he had seen, the Lord of hosts : “ Mine eyes have seen the King, the Lord of hosts,” Isa. vi, 5.
56 ] Thess. ii, 4: God which trieth our hearts.” (Vol. i,
p. 273.) And “Rom. viii, 27 : He that searcheth the hearts.' (Vol. i, p. 274.) “ These things saith the Son of God, who hath his eyes like unto a flame of fire: all the churches shall know that I am He that searcheth the reins and hearts," Rev. ii, 18, 23.
“ Acts iii, 13: God, which knoweth the hearts.” (Vol. i, p. 271.) “ But 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,” John ii, 24, 25.
“1 Tim. iv. 10: God, who quickeneth all things.” (Vol. I, p. 274.) “For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will,” John v, 21.
“ Rom. xv, 33 : The God of peace be with you all." (Vol. I, p. 272.) “My peace I give unto you,” said Jesus Christ, John xiv, 27. “ The Lord of peace (the one Lord') himself gave you peace always by all means," 2 Thess. iii, 16.
IV. “God Jehovah the sole object of religious adoration.”
It is not said in any part of the sacred Scriptures, that the Father only is the object of worship; but rather “ that all men should honour the Son even as they honour the Father; and he that honoureth not the Son honoureth not the Father,” John v, 23. But let us hear.
“ John iv, 23: The true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.” (Vol. i, p. 231.)
“ When he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him," Heb. i, 6. So the true worshippers worship the Son as well as the Father! The wise men, a leper, a ruler, the woman of Canaan, the men in the ship, the disciples, the man out of the tombs, and the blind men, all, in their turns,“ worshipped” Jesus Christ. See Matt. ii, 11; viii, 2; ix, 18; xv, 25; xiv, 33 ; xxviii, 9; Mark v, 6; Luke xxiv, 52; John ix, 38. In all these places we have the same word (Tpookuvew) which is used by our Lord, in the passage Mr. G. has quoted, as definitive of that worship which the true worshippers render to the Father. It is the word which Luke uses in speaking of the worship which Peter, “ because he also was a (mere) man,” refused to accept from Cor6. And the apos
nelius, Acts x, 25. It is the same word which St. John uses when he speaks of the worship he was about to offer at the feet of the angel ; and which the angel uses when he forbids it, and says, Worship God. So scriptural it is s that all men should honour the Son, even as they honour the Father,” John v, 23.
“ Matt. vi, 6 : When thou prayest, pray to thy Father which is in secret.” (Vol. i, p. 279.)" And they stoned Stephen, invoking, and saying, Lord Jesus, receive my spirit: and he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge,” Acts viii, 59, 60. What can be an act of higher adoration from the lips of a man, than this in which the protomartyr at once committed to Christ his departing spirit, and prayed to him for the forgiveness of his enemies? “Who (say Mr. G. and the perverse Jews) can forgive sins, but God only?” We proceed :"
:- The same Lord is rich unto all that call upon him. For whosoever shall call on the name of the Lord, shall be saved,” Rom. x, 12, 13. tles said unto the Lord, Increase our faith !” Luke xvii, 5. Mr. G. has cited a passage in which St. Paul prays to both the Father and the Son : “ Now God himself, and our Father, and our Lord Jesus Christ, direct our way unto you !" (Vol. i, p. 285.) In these three passages, Jesus Christ is invoked as the God of providence, grace, and salvation, and that salvation is absolutely promised to them that call upon him. Again : “When Jesus departed, two blind men followed him, saying, Thou Son of David, have mercy on us !” Matt. ix, 27. This prayer Jesus graciously heard and answered. But Mr. G. and his coadjutors, having found these words in the litany, and not recognizing them as a quotation from Scripture, but supposing them to be the words of some “ creed-ma. ker," have condemned them as idolatrous, and “exhort all Christian people to abstain from such worship.” (Vol. i, p. 397.) From hence we learn, (1.) That such a prayer
is an act of worship. (2.) That offered to a mere creature it would be idolatrous. (3.) That Jesus Christ is not a mere creature, since the Scriptures speak of such worship with approbation. This is an undesigned, but striking proof, that the sentiments of a Christian agree very ill with a Socinian.
To all this Mr. G. objects that we are not justified in paying adoration to any other being than that Being to whom our Saviour prayed, and whom he styles the only true God." (Vol. i, p. 213.) This may be very just when rightly applied. But in answer to it, they who “ know what they worship,”, “no longer know Jesus Christ after the flesh." As “ in him dwells all the ful. ness of the godhead,” or “the only true God;" to that fulness of the godhead their prayer is addressed, through him in whom he resides.
“We worship t'ward that holy place,
In which he does his name record;
That living temple of his Son." “ Col. i, 12: Giving thanks to the Father." (Voli, p. 285.) The very next passage which Mr. G. gives is, “Singing with grace
your hearts to the Lord,” Col. iii, 16: viz., to Jesus Christ the “one Lord.” 6 I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry,” 1 Tim. i, 12.
“ 2 Thess. i, 2 : Grace unto you, and peace from God our Father.” (Vol. i, p. 287.) This text is to prove
that Jehovah is the sole object of religious worship. Then Jesus Christ is Jehovah; for among many other passages which might be quoted, mirabile dictu, Mr. G. has himself quoted, for the same purpose, the following: “Grace, mercy, and peace from God the Father, and Christ Jesus our Lord.” (Vol. i, p. 285.)
Mr. G. grants that the term, “ Jehovah," " is the term exclusively applied to the one God." (Vol. i, p. 191.) 6 I am Jehovah—that is my name; and my glory will I not give to another,” Isa. xlii, 8. If therefore the Son be denominated Jehovah, he is the one supreme God.
1. In the following passages, the name Jehovah is given to the Son :
(1.) 66 The voice of him that crieth in the wilderness, Prepare ye
the way of Jehovah,” Isa. xl, 3, 5. (2.) “ Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom
seek, shall suddenly come to his temple, even the messenger of
the way shall prepare
the covenant, whom ye delight in, behold he shall come, saith Jehovah of hosts,” Mal. iii, 4.
These passages, according to the evangelists, refer to John the Baptist, who was the harbinger of Christ, “ the messenger of the covenant,” and prepared the way
before him. But the prophet predicts his crying, Prepare the way of Jehovah.
And Jehovah of hosts” says, 66 He
before me.” Jesus Christ is there. fore Jehovah, who was preceded, in his visit to mankind, by John the Baptist.
(3.) “ I will raise unto David a righteous Branch, and a King shall reign and prosper. In his days Judah shall be saved, and Israel shall dwell safely ; and this is his name whereby he shall be called, Jehovah our righteousness," Jer. xxiii, 5, 6.
To the common application of this passage Mr. G. has objected that, in Jer. xxxiii, 14, 16, the same appella. tion is given to Jerusalem. (See vol. i, p. 508.) That it is so in our translation is granted; and if that be correct the objection has some strength in it. Whoever compares the two passages, will observe at once the utmost probability that the writer intended them to be parallels. [1.] In both of them the Branch of righteousness, or the righteous Branch, is the subject. _ [2.] In both passages the predicates are all the same. This is presumptive evidence that they ought to be parallel throughout. When we con. sider Jer. xxxiii, 15, 16, alone, we observe, [1.] That the Branch is the subject, and therefore the name ought to be predicated of it. [2.] As a person, the name is more properly attributed to him than to a place, Jerusalem. [3.] As a branch of righteousness, it is natural to suppose that it is he who must be called the Lord our righteousness. [4.] And lastly, as he “ shall execute judgment and righeousness in the land” of Israel, and in those days Judah shall be saved, and Israel shall dwell safely, it is natural that the inhabitants should regard him as the Au. thor of righteousness to them, and call him “our righteousness.
This presumptive evidence is corroborated by facts : a few manuscripts have the masculine 15 lo, for 775 lah ; and in this way most of the versions have understood it. The Chaldee, the Syriac, and the vulgar Latin read, “This is