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trary, that Jesus strictly enjoins us to worship the Father alone in that form of prayer which he offered for our guidance. Matthew, ch. vi. ver. 9: “After this manner therefore pray ye, Our Father which art in heaven,” &c. “Pray to thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.” In the same way, when the Saviour himself prays, he addresses the Father alone. Matthew, ch. xxvi. ver. 53: “Thinkest thou,” says Jesus to Peter, “that I cannot now pray to my Father?” John, ch. xvi. ver. 26: “I will pray the Father for you.” Luke, ch. xxii. ver. 41, 42: “And he (the Saviour), was withdrawn from them about a stone’s cast, and kneeled down, and prayed, saying, Father, if thou be willing, remove this cup from me.” Mark, ch. xiv. vers. 35, 36: “And fell on the ground, and prayed, that if it were possible, the hour might pass from him. And he said, Abba, Father, all things are possible unto thee.” Luke, ch. vi. ver. 12: “He went out unto a mountain to pray, and continued all night in prayer to God.” Luke, ch. x. ver. 21 : “ In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth.” John, ch. xi. ver. 41 : “And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.” Matthew, ch. xxvii. ver. 46: “My God, my God, why hast thou forsaken me?” John, ch. iv. ver. 22 : “Ye worship ye know not what ; we know what we worship.” No creed drawn up by men, nor opinion entertained by any sect, can by an unbiassed searcher after the true doctrines of Christianity, be suffered to set aside the express authority and constant example of the gracious author of this religion. * The last position is, that Jesus associated his own name with that of God in the rite of baptism, intended to remain in force to the end of the world, and ordained by the passage, Matthew, ch. xxviii. ver. 19, “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” A profession of belief in God is unquestionably common to all the religions supposed to have been founded upon the authority of the Old Testament; but each is distinguished from the other by a public profession of faith in their respective founders, expressing such profession in a language that may clearly exhibit the inferior nature of those founders to the Divine Being of whom they declare themselves the messengers. This system has been carried on from the first, and was no doubt intended to serve as a perpetual distinguishing mark of faith. The Jews claim that they have revelation, rendering a belief not in God alone, but in Moses also, incumbent upon them. Eacodus, ch. xiv. ver. 31 : “The people feared the Lord, and believed the Lord, and his servant Moses.” But the term “his servant Moses,” in this passage, suffices to prove the subordination of Moses, though declared, equally with God, to be an object of their belief. In like manner Mohummudans, in the first acknowledgment of that system of religion, are directed to profess faith in God, and also in Mohummud, his messenger, in the following form: `il J,”, 3-, as S, als “There is no God except the true God, Mohummud is his messenger.” The term “his messenger” removes every doubt of Mohummud's identity or equality with God; so the epithet “Son” found in the passage, “Baptizing them in the name of the Father, and of the Son,” &c., ought to be understood and admitted by every one as expressing the created nature of Christ, though the most highly exalted among all creatures. If baptism were administered to one embracing Christianity in the name of the Father and the Holy Ghost, he would thereby no more become enrolled as a Christian, than as a Jew or as a Mohummudan; for both of them, in common with Christians, would readily submit to be baptized in the name of God and his prevailing influence over the universe. But as Christianity requires peculiarly a faith in Jesus, as the promised Messiah, the gracious Saviour enjoins baptism in the name of the Son also, so as to distinguish his happy followers from the Jews and the rest of the people. A mere association of names in divine commandments therefore never can be considered as tending to prove identity or equality between the subjects of those names:— such junction of names is found frequently in the Sacred Writings without establishing unity among the persons whom those names imply. The Editor quotes the following passage, Matthew, ch. xxviii. ver. 18: “All power in heaven and earth is delivered unto me,” recommending it as a sure proof of the deity of Jesus. I regret very much that the force of the expression “is delivered unto me,” found in this passage, should have escaped the discerning notice of the Reverend Editor. Does not the term “delivered ” shew evidently an entire dependence of Jesus upon the Being who has committed to him such power Is it consistent with the nature of an omnipotent God to exercise power delivered to him by another being, or to confess that the power he possesses has been received by him from another As to the question of the Editor, “Did Mohummud, arrogant as he was, ever make such a declaration as Jesus did, namely, that ‘ I am with you always even to the end of the world’ ” I will not renew the subject, as it has been already discussed in examining the first position. I only entreat the attention of the Editor to the following assertions of Mohummud, known to almost all Moosulmans who have the least knowledge of their own religion: colo & so, i.e. go 3-, 5- as cy “Truly the great and glorious God raised me as mercy and guidance to worlds.”

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he who has sinned against me, has sinned against God.” It is, however, fortunate for Moosulmans, that from want of familiarity and intimate connexion between the primitive Mohummuddans and their contemporary heathens, the doctrines of Monotheism taught by Mohummud, and entertained by his followers, have not been corrupted by polytheistical notions of Pagans, nor have heathen modes of worship or festivals been introduced among Moosulmans of Arabia and Turkey as a part of their religion. Besides, metaphorical expressions having been very common among Oriental nations, Mohummuddans could not fail to understand them in their proper sense, although these expressions may throw great difficulty in the way of an European Commentator even of profound learning.

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