situation, if they can contemplate | God, as a punishment on a wickthe extent and fulness of this ed world, for the abuse of his promise, and rest on the faith-| grace, no doubt, has, for a long fulness of the promisor, they time, permitted the progress of may adopt the triumphant lan- | this work to be impeded ; sufguage of the psalmist, “ Be fered the enemy to come in like cause the Lord is at my right a flood, and to exult in hope of hand, I shall not be moved." gaining the entire ascendant.

Let us now, for a moment, In our day, the ways of Zion look back to the scene, where have been seen to mourn, and this promise was first made. her children have been clothed See the glorious Lord, who was with sackcloth, because so few dead and is alive, just ascending | came to her solemn feasts. But, to his God and our God; loak-, .blessed be God, the scene aping forward into futurity, clearly pears brightening. The tokens discerning the whole progress of Immanuel's presence are of that work which infinite grace more manifest. Within a few would carry on in every age, till years, the Spirit of the Lord has, the earth should be filled within a remarkable manner, lifted the knowledge of the Lord ; up a standard against the foe, yea, till all his redeemed from and multitudes have flocked athe earth should be presented round it like a cloud. To what, before the throne, without spot but to the promised presence of or wrinkle. To set forward this Christ, the gracious influence great enterprize, see him com- of his Spirit on the hearts of mission a little handful of fish- men, can it be attributed, that ermen, poor, illiterate, void of the wealth of the Gentiles is worldly means, or influence. See now flowing into the church, them go forth, in the name of and such zeal for the advance. the Lord, and erect the standard ment of his kingdom appears in of the cross ; of all ensigns the many of his servants, as we see least promising in human views in those societies in various to succeed. Yet, as the effect parts of Christendom, formed of the promised presence of and endowed, for the purpose of Jesus, thousands suddenly flockdiffusing gospel light through ed around, subscribed with their the earth, and in those laudable hånds to the Lord, and enlisted efforts which are made in dethemselves as his soldiers. fence of the inspiration and From hence, as from a plastic truths of the gospel ? To what germ, what wide spreading else can be ascribed that benevobranches were soon produced ! | lence and hardiness of those The grain of mustard seed shot good soldiers of Jesus Christ, forth great branches, so that the the missionaries to the heathen, fowls of heaven might lodge in which enables them to encounthe shadow of it ; or, according ter the perils of the ocean and to the beautiful' allegory of the desert ; of the savage beasts Ezekiel, the waters of the sanct- and savage men of the wilderuary, which first issued in a ness, to advance the kingdom of small stream, increased till the Redeemer, and the salvathey became a river which could tion of souls ! See the commis. not be passed oyer. A holy sioned messengers of Jesus, erecting his banners in the drea- events, see the accomplishment ty deserts of Africa. See those of that promise, “ Lo, I am with depraved human beings, who you alway." Let these proofs seem but little elevated above of his power and faithfulness the brutes transformed at the serve to convince the unbelieve sound of the gospel, becom-ing, to confirm the wavering, ing tame, civilized and Chris- to encourage the desponding, to tianized, rejoicing in Jesus and rouse the slothful, and excite all his salvation. See Ethiofria to act faithfully their part, as in stretching forth her hand to God, the continual presence of their and the islands of the sea wait- Lord and Judge. ing for his law, and in these


THE Editors have determined to republish in this Magazine the following work : The Catholic Doctrine of a Trinity Proved by above an Hundred short and clear Arguments, expressed in the Terms of the Holy Scripture, Compared after a Manner entirely New, and Digested under the Four following Titles : 1. The Divinity of Christ. 2. The Divinity of the Holy Ghost, 3. The Plurality of Pers sons. 4. The Trinity in Unity, With a few Reflections, occasionally interspersed, upon some of the Arian Writers, particularly Dr. S. Clarke ; To which is added, A Letter to the Common People, in Answer to some Popular Arguments against The Trinity.-By William Jones, M. A. F. R. S. Rector of Paston, in Northamptonshire, and Minister of Nayland, in Suffolk.

The above work will be contained in about ten of our follow ing Numbers.

The Divinity of Christ.

1. Isa. viii. 13, 14. Sanctify the LORD OF Hosts HIM.

SELF, and let him be your fear, and let him be your dread : and he shall be for a Santcuary ; but for a STONE OF STUMBLING and ROCK OF OFFENCE to

both houses of Israel. 1 Pet. ii. 7, 8. The stone which the builders disal.

lowed, the same is made the head of the corner, and a STONE OF STUMBLING and ROCK OF OFFENCE. Instead of reasoning upon these words of the Prophet Isaiah, according to any private Interpretation, I add another passage of Scripture, wherein they are expressly applied to the person of Christ ; and then shew what must be the result of both. If the Scripture, thus compared with itself, be drawn up into an

argument, the conclusion may indeed be deniédi and so may the whole Bible, but it cannot be answered. For example,

The Stone of Stumbling and Rock of Offence, as the former text affirms, is the Lord of Hosts Himself ; a name which the Ariano allow to no other but the one, only, true, and supreme God*.

But, this Stone of Stumbling and Rock of Offence, as it appears from the latter text, is no other than Christ, the same stone which the builders refused ; Therefore,. · Christ is the LORD OF HOSTS HIMSELF : and the Arian is confuted upon his own principles.

II. Isa. vi. 5. Mine Eyes have seen the King, the LORD

OF HOSTS. Fobn xii. 41. These things said Esaias, when he

SAW HIS (CHRIST'S) GLORY, and spake of him.

Jesus is the person here spoken of by St. John ; whose. Glory, Esaias is declared to have seen upon that occasion, where the prophet affirms of himself, that his Eyes had seen the Lord of Hosts : Therefore, · Jesus is the LORD OF HOSTS.

Isai. xliv. 6. Thus saith the Lord, the King of Israel

and his Redeemer, the LORD OF HOSTS, I am the FIRST, and I am THE LAST, and BESIDES ME there

is no ĠOD. Rev. xxii. 13. I (Jesus) am Alpha and Omega, the · Beginning and the End, THE FIRST and THE LAST.

These Titles of the first and the last are confined to him alone, besides whom there is no God; But Jesus hath assumed these Titles to himself: Therefore, Jesus is that God, besides whom there is no other. Or Thus—There is no God besides him who is the first and the last ; but, Jesus is the first and the last : therefore besides Jesus there is no other God.

IV. Isai. xliii. 11. I even I am the LORD, and BESIDES

Me there is no SAVIOURt. 2 Pet. iii. 18. OUR LORD and SAVIOUR JESUS


Jesus Christ then, is our Saviour ; or, as he is called, John iv. 42. The Saviour of the World. But unless he were God, even the Lord, Jehovah, as well as man, he could not be a Saviour ; because the Lord has declared, there is no Saviour beside himself. * See an Essay on Spirit, p. 65.Clarkes Doctr. of the Trin. C. 10. 9: 3. 402.

† The argument drawn from this text will be equally convincing which, ever way it be taken- Jesus Christ is a Saviour, therefore he is Fehovah be Lord Jesus Christ is Jehovah, therefore he is the Saviour.

It is therefore rightly observed by the Apostle, Phil. ij. 9. that God, in dignifying the man 'Christ with the name of JESUS, hath given him a name above every name, even that of a Saviour, which is his own name, and such as can belong to no other...

V... Rev. xxii. 6. The LORD GOD of the Holy Prophets

SENT HIS ANGEL to shew unto his servants the · things which must shortly be done. . Ibid. v. 16. I jesus have sent MINE ANGEL to

testify unto you these things in the Churches.

The Angel that appeared to St. John was the Angel of the Lord God, and the Lord God sent him : but he was the Angel of Jesus, and Jesus sent him: therefore, Jesus is the Lord God of the Holy Prophets.

VI. Luke i. 76. And thou Child shalt be called the Proph

et of THE HIGHEST, for thou shalt GO BEFORE the

Face of the LORD TO PREPARE HIS 'WAYS. Matth. xi. 10. Behold I send my messenger BEFORE


John the Baptist goes before the face of the Lord, that is, of the Highest whose prophet he is, to prepare his way. But, he was sent as a Messenger before the face of Christ, to prepare his way; who, therefore, is the Lord, and the Highest.

VII. · The two following texts are but a repetition of the same are gument: but as they speak of Christ under a different name, they ought to have a place for themselves. Luke i. 16, 17. And many of the children of Israel

shall he turn to the LORD THEIR GOD : and he shall

go before him. Matth. iii. 11.' He that cometh AFTER me is mighti.

er than I - &c. · Here again, the Baptist is said to go before the Lord God of the children of Israel: but it is certain, he went before Jesus Christ, the only person who is siad to come after him : therefore, Jesus Christis the Lord God of the children of Israel. And the same title is given to him in the prophet Hosea, I will have mercy upon the house of Judah, and will save them by the Lord their God: which can be no other than the voice of God the Father, promising Salvation by the person of God the Son.

VIII. Matrh. xi. 10. Behold I send my messenger before · Thy face, to prepare Thy' way before' THEE.

Mal. iii. 1. Behold I send my messenger to prepare

the way before ME.

As this prophecy is worded by St. Matthew (as also by St. Mark* and St. Luket) there is a personal distinction between Him who sends his Messenger, and Christ before whom the Messenger is sent I send my Messenger to prepare thy way before THEE. But the Prophet himself has it thus I send my messenger, to prepare the way before ME. Yet the Evangelist and the Prophet are both equally correct and true. For though Christ be a different person, yet is he one and the same God with the Father. And hence it is, that with the Evangelist, the persons are not confounded; with the Prophet the Godhead is not divided. This Argument, may serve to justify an excellent observation of our Church in the Homily upon the Resurrection

- How dare we be so bold to renounce the presence of the « Father, Son, and Holy Ghost ? for where one is, there is God all 6. whole in Majesty, together with all his power, wisdom, and “ goodness."

IX. Ps. lxxviii. 56. They TEMPTED and provoked the

MOST HIGH GOD, 1 Cor. x. 9. Neither let us TEMPT CHRIST as some

of them also tempted.

These texts do both relate to the same rebellious Acts of the Israelites in the wilderness. In the former of them, the person they tempted is called the most High God: in the latter he is call. ed Christ : therefore, Christ is the most High God.


X. . John iii. 29. He that hath the Bride, is THE BRIDE· GROOMI -(meaning Christ.)

But, according to the Prophet, Isai. liv. 5. Thy Maker is thine HUSBAND, the LORD OF hosts is his Name.

Mark i. 2. f Luke vii. 27. . Another title of Eminence, that shews Christ to be upon an equality with God the Father, is to be collected from the following Scriptures. Psal. xxiii. 1. The LORD (Heb. Fehovab) is my SHEPHERD. Fobn x. 16. There shall be one fold, and one SHEPHERD.

If Cbrist be not the Lord, in Unity with the Father, there must of course be two distinct beings, to whom the Scripture has appropriated this Character of a Shepherd ; and that would make two Sbepherds. But Cbrist has affirmed there is but one Shepherd, that is bimslef, THE SHEPHERD of the Sheep, v. 2. whom St. Peter calls the chief Shepherd, 1 Pet. v. 4. So again

Psal. c. 3. Know ye that the Lord he Is God we are His people, and • the SHEEP of His Pasture. Fobn x. 3. HE (that is Christ himself) calleth His own SHEEP.

And again- yohn xxi. 16. Feed My Sheep s aid Christ to St. Peter : which in the language of St. Peter himself, 1 Pet. v. 2. is-Feed the Flock of Con.

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