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as a constant ascription of praise and honour to Christ, together with the Father :) so that we cannot sing on earth the very words of the heavenly

hoir, with apparent fervour and unreserved approbation, without danger of being deemed enthusiasts; as it is manifest from the care taken by many persons to expunge every expression of this kind from their books of psalms and hymns for public worship, as well as from their other services. Will there then be discordant companies of worshippers in heaven? Or, if all must be harmonious, are we never to learn the song of the redeemed till we come to heaven? Or how can we learn this song, if we never come to a settled determination in our minds, whether “the Lamb “ that was slain be worthy of all worship and “ honour” or not? or if it be indifferent, whether we adore him, and expect felicity from him, as God; or only respect his memory, as a good man ?

V. Lastly, the language of authority, which we are assured our future Judge will use at the last day, should not pass unnoticed in this argument. As the happiness of heaven is represented under the idea of “ entering into his joy,” and “ behold

ing his glory;"? so the misery of the wicked is spoken of as a banishment from his presence, and the endurance of his wrath.

He will not say, Depart from God," but," Depart from me:"3 and in a figurative description of the great consternation of his enemies, in which is an evident

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| Rev. v. 9, 14, vii.9, 10. 2 Matt, xxv, 21. John xvii. 24,

Matt. xxv. 41. 2 Thes. i. 9, 10.

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reference to the day of judgment, they are introduced as calling on the rocks and mountains “ to “ hide them from the wrath of the Lamb; for the

day of his great wrath is come, and who is able “ to abide it?”] If, then, we believe that he ‘shall come to be our Judge, it must be of the greatest importance that we know who he is by whom our eternal state is to be decided. For surely it will be very dreadful for those to meet him arrayed in glorious majesty, who during their whole lives refused him the honour which he demanded, treated his declarations of his personal dignity as false or unmeaning, and continually uttered “hard speeches” against him! The season of his coming will be emphatically " the day “ of God;"3 and it behoves every one of us to

prepare to meet our God,” that we “ found of him in peace, without spot and " blameless."

But to all these scriptural demonstrations of the truth and importance of this essential doctrine some objections are opposed, which are considered as insurmountable. A few of these shall here be very briefly noticed.

It is objected, that the Deity of Christ is inconsistent with the unity of God; or that it is irrational, unintelligible, and contradictory. But doubtless something more than confident assertion is requisite, to prove the doctrine of the Trinity to be inconsistent with the divine Unity. The apostle speaks of the body, soul, and spirit, as constituting the same

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· Kev. vi. 16, 17.
3 2 Pet. iii. 12-14.

? Jude 14, 15. Rev. i. 7.

individual man; (though some perhaps may object to his language :) if then a man may

be three in one respect, and one in another, do we know so much of God, as to assert it to be impossible that somewhat similar, but far superior, and more entire both in the distinction and in the unity, should take place in his incomprehensible nature? And ought not men to speak more reverently and cautiously on a subject, about which we know nothing more than what God himself has taught us; especially as a great deal is said in scripture, which so strongly appears to have this meaning, that the bulk of Christians in every age have thus understood it? We do not say, that the Deity is Three and One in the same sense ; nor do we pretend to explain, or comprehend, how God subsists in three Persons, the Father, the Son, and the Holy Spirit; but we would humbly believe his testimony concerning himself, and adore his incomprehensible majesty.

One would scarcely have expected, that this doctrine should have been objected to because it. is mysterious ; when the apostle expressly calls it

THE GREAT MYSTERY OF GODLINESS !” But indeed, till we can comprehend ourselves, it is absurd to object to mysteries in those things which relate to the infinite God. The power of mind over matter is mysterious in the highest degree; yet we must deny our own existence, as well as that of God, if we do not admit it; for our will moves our tongues and limbs continually, yet we know not how. Mysteries, which philosophy can never explain, are found in the production of every plant and animal.

The style of God in all

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his works is mystery ; and shall we suppose that his own nature is not above all mysterious ? Experiment is indeed the proper standard of our discoveries of the powers of nature : but in our inquiries concerning the Creator and his incomprehensible essence, we must be satisfied with his testimony. Beyond this we cannot go: here we can make no experiment: nay, the subject baffles all our investigation. For, “Can we by searching “ find out God? can we find out the Almighty to “perfection ?”—If men object the inferiority of Christ to the Father, as Man and Mcdiator; or his “ growth in wisdom and stature;" we answer, that those passages, which ascribe omniscience and other divine perfections to him, demonstrate that he had another nature in union with that true humanity of which such things are spoken. And “his delivering up the kingdom to God, even “ the Father," which has sometimes been objected to the doctrine of his Deity, only establishes the distinction between the absolute and everlasting kingdom of God, as Creator, and the mediatorial kingdom of Christ, as the Divine Saviour of sinners. The absolute kingdom existed before sin entered, and will exist for ever, after the mediatorial kingdom shall have answered its 'grand design, and shall have come to an end; but the Son will be one with the Father to eternity, as he was in the beginning, before time was, or creation had taken place.

If any person should be convinced, by these plain arguments, of the truth and importance of

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this doctrine, I would conclude with warning him not to rest in the notion of it: but to apply it practically, by relying on Emmanuel for all things belonging to salvation; and by rendering him that love, and honour, and worship, and obedience, which are due to his name. The truth held in unrighteousness can only increase a man's condemnation ; but they who deem it the life of their souls should endeavour to adorn it, and to promote the knowledge of it by all suitable means; remembering that “ the servant of the Lord must not “ strive, but be gentle to all men, apt to teach, “ patient, in meekness instructing those that op

pose themselves; if God peradventure will give “ them repentance to the acknowledging of the “ truth, and that they may recover themselves “out of the snare of the devil, who are taken

captive by him at his will.” 1

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