“ person of the Trinity ; but as it is referred unto the Creature, “ made and conserved by God; in which sense it appertains to “ the whole Trinity."

XXXV. John xiv. 28. MY FATHER is Greater than I.

The two preceding Articles will sufficiently justify what the Church has asserted with a view to this

passage- - That Christ is “ inferior to the Father as touching his Manhood.” And the stream of the whole Scripture is against that use the Ariana generally make of it; who stand in need to be reminded at every turn, that in the person of Christ, there is a human soul and body, the nature of a man, which as it cannot lay claim to what is spoken of Christ in unity with the Father, so must it receive to its own account whatever seems to dégrade, and disjoin him from the Father. It is indeed hard to say, which of the two heresies is the most unreasonable and unscriptural ; that of the Socinians, which never considers Christ as any thing but a mere man; or that of the Arians, who never look upon him as any thing but a supposititious God. Between these two gross errors, lies the true Catholic Faith ; which as it allows him to be perfect God and perfect man, is never offended, or put to its shifts, by any thing, the Scripture may have said about him in either capacity.

XXXVI. + I Cor. xi. 3. The Head of Christ is God.

The name Christ does here stand, as in other places out of munber, for the man Christ ; otherwise it must follow, that as Christ is God, God is the head of himself; which is a contradiction ; or that one God is the head of another God; which also is a contradiction,

This Text is capable of a good illustration from Gen. iii. 15. where we read, that the heel of the promised seed should be bruis. ed: by which, the Church has always understood the sufferings of his human naturc, metaphorically represented by the inferior part in man. So in this place, his Divinity or superior nature is as aptly signified by the head or superior part of the human body.

XXXVII. † Mark. xiii. 32. But of that day and hour know

eth no man, no not the Angels which are in heaven, neither THE SON but the FATHER.

It is declared of Christ in another place, that he increased in wisslom* : why should it be incredible then, that during the whole term of his humiliation in the flesh, something should still be lesi, which as man upon earth he did not know if you suppose him to be ignorant of this matter as God, how is it that St. Peter confesses him to be omniscient, without receiving any rebuke for it, or being reminded of any particular exception ? LORD, thon knowest ALL THINGSH.

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** Luke ii, 52. † John xxi. 17.


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XXXVIII. † John i. 18. No man hath SEEN GOD at any time. Ibid. xiv. 8, 9. Philip saith unto him, Lord Shaw

US THE FATHER-hast thou not seÉN ME Philip? he that hath seen me hath seen THE FATHER.

6. These words (says Dr. Clarke) do not signify, that he who 66 hath seen the Person of Christ hath seen the person of the Fa6. ther." No surely ; but that he who hath seen all that was visible of Christ, hath seen the person, to whom was joined that invisible and divine Nature, which the Scripture has called by the Name of the Father, And to shew that Christ (though he was God manifest in the flesh*) is yet no other than the same invisible, God, whom no man hath or can see and live, we are toid, that “ when he shall appear (glorified, not with any secondary divinity, “ but with the FATHER'S OWNSELF +) we shall be like hine " (fashioned like unto his own glorious bodyf, and conformed to his “ Imagell for we shall SEE him AS HE IS;" which no man er, hath done.

XXXIX. + I Cor. xv. 27. But when he saith all things are put

under him, it is manifest that HE IS EXCEPTED (EXTOS
*8 vwotagartos) which did put all things under him.
And when all things shall be subdUED (unctæyn).

Phil. ir. 20, 21. We look for the SAVIOUR, the

Lord JESUS CHRIST-who-is Alle even to SUB-
DUE ALL THINGS ( υποταξαι τα Warta) to HIMSELF.

It is manifest, therefore, that the exception in the former text, is not meant to set one person of God above another person of God; but only to distinguish the Power of the Divine Nature from that of the human in its greatest exaltation. As Christ is man, all things are subdued unto him by ANOTHER; as Christ is God, he himself is that other, and able to subdue all things to HIMSELF. And this will be sufficient to confirm the Reader in what I have already observed that the cause of Arianism borrows its chief support from the humiliation of Christ in the flesh. Search the very best of their arguments to the bottom, by a diligent comparing of the Scripture with itself, and they all amount to this great absurdity-Man is inferior to God; therefore God is inferior to himself: and this they prove, by imputing to Christ's Divinity what is said only of his humanity.

I have now presented to the Reader's consideration the most noted texts, which, under the management of Arian or Socinian Expositors, may seem to have favored their Doctrine. Many, I hope, will be of opinion, that the Catholic cause is rather beholden to them, particularly in this last instance, for the opposition

* 1 Tim. iii. 16. † John xyii. 5. Phil ii 21. || Rom. viii. 29.

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they have made against it ; inasmuch as the objections they have
drawn from the holy Scriptures have directed us to some very
clcar proofs, which might otherwise have escaped our notice. If
there be any other Texts more for their purpose than what I have
here set down, they have my free consent to produce and
enlarge upon them as much as they please. In the mean
time I shall proceed to give the Reader, some farther satisfaction,
and endeavor to convince him, with the Blessing of God, that
while Heresy is obliged to glean up a few scattered passages, hard
to be understood, and for that reason, easy to be wrested by
men of perverse Inclinations; the Faith of the Church has
tie suffrage of the whole Bible, speaking in such words, as need
not be refined upon by any metaphysical Expositions, but only
app.ied and considered.

Jude 4. Denying the ONLY LORD GOD, and our

LORD JESUS CHRIST- -τον μονον δεσποτην θεον και Κυριον Ιησους
Χρισον. .

As there is no article before Kupioy, the first and second comma are both meant of the same person ; and the plain sense, when freed from the ambiguity of the English version is this. -Denying the only Lord God and our Lord, Jesus Christ. This literal sense of the Greek may be supported by the parallel Greek of Phil. iv. 20. Ta de Jew xai tarpe guarr. There being here po article before warpi, it would be violent and unnatural, to refer Seog to one person and wat pe to another : whence Grotiųs paraphrases the expression by-Deo qui IDEM est Pater noster ; and thus may the other be rendered with equal strictness and proprietyDEC TOTn qui idem est Kupio nar: and though we do not rest the proof of the Trinity on any single passage, yet is the more natural construction of this text very strong and conclusive for it.

If this should be denied, I think the sense also is capable of demonstration. The words include this proposition-There is, • Mov@ AEENOTHE, one supreme Governor*: Now if this term be applied to Christ, it must follow thạt HE is that one supreme Governor, in the Unity of the Father. But it is applied to him in the parallel place of 2 Pet. ii. 1. Denying (AEENOTHN) the Lord iḥat hath bought them

τον αγορασαντα αυτ8ς. .

And if it should be doubted, whether this latter text be meant of Christ, it is demonstrated by another-THOU wast clain, and hust BOUGHT us (syopacoas) unto God by thy Bloodt. If this chain, of reasoning be inverted, the force of it will be clear and undeniable. 1. Christ hath bought us. 2. He that hath bought us, is AEENOTHE, the Lord, or supreme Governor. But 3dly, there is, o Mor@ AEENOTHS, cne only supreme Governor. Therefore Christ is he.

Sude. 24, 25. Unto him that is ablc—PRESEXỊ

* So Dr. Clarke las construed it. C. i. § 3. 411. † Rey. v. 9.

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faultless before the PRESENCE of HIS GLORYto the ONLY WISE GOD our SAVIOUR. Eph. v. 27. That he (Christ) might PRESENT it to

HIMSELF a glorious Church, &c.

It is the only wise God, who is able to present us before the presence of his Glory : but Christ is to present us, as members of the Church in glory, to himself: therefore he is the only wise God, to whom also appertains the presence of Glory; for that is no other than his own presence hiinself.

This is another express Instance, that poy@ JEG, the only God, is not God in one person, but the Uniiy of the Trinity. For if you confine this phrase, with the Arians, to the single Person of the Father, then of course you exclude the person of Christ, and then, it is manifest, you contradict the Scripture. For though it be affirmed in this place, that the only wise God is to present us before his own presence, yet the same is elsewhere expressed by Christ presenting us to himself. Which is no way to be accounted for, unless you believe Christ to be a partaker in the Being, attributes, and offices of the one, undivided, only wise God our Saviour. Then there is no farther difficulty.

Eph. iii. 2, 3.--The Dispensation of the Grace of

GOD, which is given me to youward : How that
BY REVELATION HE (God) made known unto me

the mystery:
Gal. i. 12. I neither received it of man neither was

I taught it, but BY THE REVELATION of JESUS

1 Kings viii. 39. Thou, even THOU ONLY KNOWEST
- the HEARTS of all the children of men.

This, it seems, is the privilege of God ONLY: but this God is
Christ ; for says he,
Rev. ii, 23. All the Churches shall know that I am

He which searcbeth the reins and HEART

Indeed this latter verse speaks plain enough for itself without being compared with the former. It implies, that there is one · only who searcheth the hearts of men, and that Christ is he. And the Greek will very well bear it; as the learned reader will easily perceive. It is thus εγω ειμι ο ερευνων

-There is ο ερευνων, one that searcheth ; but- -syw eller I am He.

XLIV. 2 Pet. i. 4.Exceeding great and precious promises

that by these you might be (θειας κοινωνοι φυσεως) PAR TAKERS of the DIVINE NATURE,

Hebr. ii. 14. For we are made (Metoxol T8 Xp158) PAR

TAKERS of CHRIST, if we hold the beginning of our confidence in the precious promises of God) steadfast unto the end.

What St. Peter proposes, as the end of our hope, in the promises, is to be partakers of the divine Nature : but this, according to St. Paul, is to be partakers of Christ ; therefore, Christ is in or of the Divine Nature ; the same Almighty God* and Lord, who declared to Abraham I am thy Shield, and thy EXCEEDING GREAT REWARDI,

It is a rule laid down by St. Paul, that GOD swears by HIM-
SELF, for this reason because he can swear 'by NO GREAT:
ER. Heb. vi. 13.

But Christ has sworn by himself,
Isai. xlv. 23. I have sworn by MYSELF,-

- that unto me every knee shall bow, every tongue shall swear.

Which words being compared with Rom. xiv. 10, 11. are proved to be the words of ChristWe shall all stand before the judgment-seat of Christ : For it is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess unto God.

Christ, therefore, has sworn by HIMSELF : so that if the Apostle's rule be applied, he must for this reason be GOD, and there can be NO GREATER.

XLVI. Epb. iv. 8. When he (Christ) ascended up on high,

he led captivity captive, and gave gifts unto men.

Yet the Scripture here referred to, expressly affirms the person who escended, Soc. to be the Lord God. Ps. Ixviii. 17, 18. The chariots of God are twenty

thousand, even thousands of Angels : the LORD is aiñong them, as in Sinai, in the holy Place. Thou hast ascended on high, THOU hast led captivity captive, &c.

XLVII. Heb. ix. 20. This is the Blood of the TESTAMENT

which God hath enjoined you. Ibid. v. 16. Where a TESTAMENT is, there must al

so of necessity be the DEATH of the TESTATOR.

God is a Testator : but, argues the Apostle, every Testator must dic, before the last Will or Testament enjoined by him, can be of force. Therefore, if you keep close to the terms, the natural conclusion is, that GOD, being a Testator, should dic, to make way


* Gen. xvii. 1,

+ xv. 1.

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