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from, will call those Texts spurious, which do evince what they do not chuse to believe: Thus the Denial of the Trinity leads fome Men to a Denial of the Authority of the facred Writings.

But if the Authority of the Texts above cited

may be called in question (tho' I am verily persuaded myself of the Truth of 'em) yet that Christ was God as well as Man,

from other plain Texts, the Authority of which is equally granted by all who do allow of a Revelation for whatever may be alledged of his attributing his Works to the Power of his Father, will appear to be only on the account of his Manhood, to preserve that neceffary Distinction between the Divine Being and Human Nature. Thus when he said, My Father is greater than I, this is to be understood, that the Human Nature he was cloathed with, was inferior to the Divine Being; for being cloathed with Human Nature, he had taken upon him the form of a fervant; yet, with respect to his Divine Nature, he thought it no robbery to be equal with God.

Did he not, as God, forgive Sins, which the Yews judged blafphemous for a Man to offer ? Did he not accept divine Adorations when paid him, which no good created Being ever would ? For when St. John would have worshipped the Angel, he charg'd him

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he should not do it, with this Reason, I am thy fellow-fervant*. And tho’ Christ took upon him the Form of a Servant as to his human Nature, and hereupon sometimes expresses himself as a Man, yet we find again that at other times he expresses himself according to his Divine Nature, which proves him to be both God and Man, even one Chrift,

Thus when he was called Good Master, he answer'd, Why calleft thou me Good, there is none Good but one, that is, God? Now our Blessed Saviour was strictly Good, as being without Sin, neither was guile found in bim ; Therefore he was God, as well as MAN.

Now the Consequences of believing Christ to be no more than a Creature seem to be very dangerous ; for as it leads to the Denial of any Satisfaction made by his Death and Şufferings for the Offences of his Creatures, so I fear that as a created Being was incapable to make any, that he will be to those who believe him to be no other than a created Being, no more than they believe him to be; and as no created Being could do any more than perform its own Duty to its Creator, and was therefore incapable to make Satisfaction (upon any Terms) for the Offences of any other Beings, so those who will be lieve him to be no more than a created Be. ing, may not expect any Satisfaction made by him for their Offences. And forasmuch as he requires in very many repeated Injunctions, that our Belief of him should be proportionable to the Worth of his Divine Person, so the contrary Persuasion must be very dangerous to those who haye the Benefit of his Divine Revelation: For if Repentance and good Works perform'd by us could have atoned for our many actual Tranfgreflions, without that Satisfaction made by Christ in the Flesh, who can imagine that he would have undergone such Indignities and Death on the Cross, to purchase that for us that we might have enjoy'd without them?

lieve * Rev, xxii. 9.

Does not this Opinion somewhat represent the Case of the Jews, who went about to establish a Righteousness of their own, which was not of Faith, but as it were by the Works of the Law ? For hereby the Authority of the Sacred Writings is undermin’d, with the very Foundation of the Christian Revelation, and the Benefits of Christ's 0bedience, Death, and Sufferings : So that by substituting Natural instead of Reveald Religion, all Religion is brought into Anarchy and Confusion, and so far as this prevails, must overthrow the very Design of Christ's Appearance in the Flesh, and be the Forerunner of that universal Degeneracy Christ feem'd to be appris'd would prevail at his Second Coming, which he introduces by way of Interrogation: When I come pall I find faith on the earth ?

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Now the Case of the Jews in our Saviour's Time appears to me to be very much the fame with the Degeneracy of those who now-a-days reject the Authority of Revelation, and endeavour to establish Natural Religion in the room of it; for these seek Salvation in the Ways of their own chusing or prescribing, as the Jews did. The Similitude St. Paul us'd to them in the 9th Chapter to the Romans, Ver.'16. (before explained) with reference to temporal Concerns, may very

well bear a spiritual Inference, viz. that as it was not of Abraham or Isaac, that willed, or of Efau that ran to get the temporal Blessing, because contrary to God's Purpose in the Appearance of the Meffiab; fo those who will and run to obtain Mercy in the Ways of their own chusing or prescribing, may expect to fail of it, because contrary to the Ways which God has promised to Thew his Mercies to : For tho' we muft both will and run to obtain Mercy, it must be in the Ways God has chosen, and promised to accept of, viz. by Faith in his Son, our Blessed Saviour, and by an Obedience to his Precepts. This is therefore the

Way Way that leads to Life eternal; and whoever think to obtain it otherwise, let them dread the Consequences of so vain an Attempt, (I speak to those who do, or may, enjoy the Advantages of Revelation) for there is (as I have observ'd) no other name given under heaven by which men can be Javed.

Let not any therefore depend upon any future Offers of Mercy after this Life, either in a State of Separation from the Body, or after the Resurrection thereof; for this is the only State of Probation or Tryal; and as Death leaves us, Yudgment will find us : And can any expect, that if the Offers of Mercy (which are so extensive) be now rejected, they could ever after be received, provided they were, or could be offered again? the very Nature of refusing it now being firmly established: And the Conflicts the Wicked undergo here to make themselves the Objects of Divine Vengeance, I doubt not are as great and as many as those which are undergone by them who make choice of an habitual Course of Virtue in opposition to their carnal Inclinations ; for Vice and Wickednefs, before Men can be entire Masters of them, are, at first Onset upon them, committed with Fear and Reluctancy; there still remaining in human Nature, so much of the Divine Impression, as will direct Men's

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