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strated that Jesus Christ is expressly and literally stiled 'the son of man, and a man/ hy the prophets, evangelists, and apostles, and, consequently, could be no other than the joint-offspring of an husband and wifet the contradictory account of the supernatural conception of Mary, contained in 'Matthew i. and Luke i. being totally unwarranted by the prophecies of the Old Testament, those true tests of genuine and spurious Gospels and Epistles; having thus evangelically overturned the respective nonsensical systems of Athanasians, Arians, and Socinians, I shall adduce a few arguments drawn from reason alone, in support of the manhood of Jesus, in the strict, the, common, and, in fact, the only true, acceptation of the word.

First then I apprehend, it will be readily admitted by every rational Christian, that not the imperfection of the moral law of nature, written on the hearts and consciences of men, but the imperfection of man him-> self, who could, but would not, obey that law, evinced the necessity of an especial and extraordinary revelation of the divine F 3 will, will, and the exuberant goodness of God in vouchsafing it. This Goodness is, with peculiar propriety, stiled in Scripture, 'the exceeding riches of the grace, love, and .mercy, of God,' and was not confined, like the. old covenant, to the posterity of Abraham, by Isaac, but extended to all mankind, as well Gentiles as Jews; which last, to the guilt, in common with the heathens, of forsaking the said unerring rule of right and wrong, and following rather * the law in their members,' than the * law of their mind,' superadded the crime of disobeying an express positive law from. God, which they were endued by they: Maker with an ability to perform.

Secondly, I am clearly of opinion, that Gfod, when he invested Jews and Gentiles, upon their compliance with his terms of repentance, and faith in his Messiah, with <he possession of the present happy privileges, and with an interest in the future glorious promises, of the Gospel, at the same time designed to convince sinful mankind, that their general wickedness was wholly jmputable to their self-corruption, and not

to to any defect in the intellectual powers, which he had bestowed on them for the purpose os enabling them to discern between good and evil, to choose the one, and refuse the other, and to comply with, his positive laws. Accordingly, our infinitely great, wife, and good Creator has evidently demonstrated to his human creatures, in the example of the most generous and disinterested philanthropy, the immaculate innocence, and the universal obedience to the will of God, even unto death, exhibited by the man, Christ Jesus, that he had 'made man perfect,' or capable of an • invariable practical observance of his eternal and immutable laws, godliness, righteousness, and temperance, re-published to the world by Christ, the mediator, or minister, of God's new and merciful Gofpel-covenan; between himself and man. But if Athanasians maintain, as, if they be consistent in their inconsistencies, however shockingly injurious to all worthy and rational ideas of the Supreme Being, they must maintain, that the ejsence of the indivisible God is capable of division into three portions, that one portion thereof constitutes God the Son, and that this. God the Son, inclosed in the womb of a

F 4 virgin.

virgin, underwent all the gradual process and change, which the seed of man sustains in a successive progress from its seminal state, thi'ough that of an embryo, to that of a perfect human animated foetus, and, in this last state, sprang into light from the womb a babe of the masculine gender; or, if, shocked at the consequence of this tenet, that a third part of the Supreme Being, whq is impassible, is capable of suffering, they, in order to surmount this difficulty, involve themselves in another [equally insurmountable, for one hyper-metaphysical absurdity naturally begets another and another, in an endless progression, invent what- • they are pleased to term the hypostatical union,- dividing Christ into two natures, his divine and his human, as they before had divided the Supreme Being into three parts, and assert,- that he suffered in his human nature, while his divine nature was impassible, thereby splitting one Christ into two Christs it is impossible, that a being of this motley texture, so compounded and decompounded, so truly marvellous and incomprehensible, could be your promised Jylessiah. Nor could the possibility pf man's

acquisition'of sinless moral rectitude be

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proved by the moral example of such a being, who could not propose himself as 3 pattern of perfect morality to men, who are not his equals, nor indeecj to any other prder of beings, as he is supposed to be without his fellow, an absolute unique inj {he universe. s

Again, Jesus, could not be your Messiah, nor, with propriety, propose himself as an example of sinless moral rectitude to men, if, as the Arians hold, he were an incarnate God, not a God in a fense similar to that, wherein God says to Moses, * I will make thee a God unto Pharoah,' that is God's representative in the presence of that king, but a real divine being, and inferior to none but the Supreme Being, representing him as the first and greatest of all created, and finite intelligent existencies, existing with God before all worlds, God's agent in the creation of the universe, a Jehovah subordinate to the supreme Jehovah, as such the supposed leader of your fathers through the Red-Sea, and theWilderness, and the angel of theMosajc covenant, &c.

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