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honour are intended to be paid. Thus in the Iphigenia in Aalis of Euripides, λίαν δεσπόταισι πιςός εί, for δεσπότη, and again εύκλεές τοι δεσποτων θνήσκειν υπερ for δεσTOTOU. It is also used in the Rhesus and the Bacchæ in the same manner.-Milton's Christian Doctrine: Translation, p. 108.

Though Elohim be plural, it is used for the one God, Gen. i. 1. Ps. vii. 10, and lxxxvi. 10, and elsewhere: but it is also used in the singular, as synonymous with Jehovah, Ps. xviii. 31; which verse is sufficient to shew, that the singular and plural of this word both mean the same thing.-Milton's C. D. p. 26.

Elohim, according to the usage of the Hebrew tongue, is al. most always put in the plural number, to indicate supreme majesty and glory: and is applied not only to the true God, but also to angels and great men, who have authority over others, and do them good. Bythner's Lyra Prophet. Ps. iii. 3.

Rammohun Roy, the learned Brahmin, is surprised that scholars could rely on Gen. i. 26, in support of the Trinity. Beside the idiom of the Hebrew, Arabic, and almost all the Asiatic languages, in which the plural is often used for the singular, to express respect, these words would not determine whether three or three hundred were intended; or whether they implied the duality entertained by Zirdusht, or the multitude, which compose the Hindoo system. Besides, it is said in the next verse:

“ So God created man in his own image." Of this phraseology he gives instances from the Koran of Ma. homet, who certainly was far from favouring this mystery.See Precepts of Jesus, &c. p. 240. (Gen. i. 26, implies no more, than that he made the world by Jesus Christ.]

See Psalm lxxxii, in the Hebrew: Elohim stands in the congregation of God (hx): he judgeth among the Elohim.”

P. 136—(2) “Throughout the Old Testament, Angels are accustomed to assume the name and person and the very words of God and Jehovah, as their own; and occasionally an Angel represents the person and the very words of God, without taking the name either of Jehovah or God, but only in the character of an Angel, or even of a man. Thus Judges,

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ii. 1: "An Angel of the Lord came up from Gilgat to Bochem, and said, I made you to go up out of Egypt.” &c.—Milton's Christian Doctrine p. 127.

This appears to have been a man; because the place, whence he came is mentioned, and he is not said to have disappeared, as is said of other Angels.—Junins in loc.

P. 141—13) Compare Isaiah vi. throughout with John xii. 39, 40, 41. “St. John has decided this question beyond all dispute, by declaring the glory, which Isaiah saw, and which was undeniably the glory of the visible Jehovah, to be the glory of Christ.” “The whole description is descriptive of the Shechinah, or the mercy seat between the two Cherubim, where the Angel Jehovah used to appear : and accordingly the prophet says: “Mine eyes have seen the King, the Lord (Jehovah) of hosts.' "--Ben. Mordecai. p. 291.

“It was not God himself, that he saw, but perhaps one of the Angels, clothed in some modification of the Divine glory, or the Son of God himself, the image of the glory of the Father, as John understands the ion, xii. 41.” -Milton's Christian Doctrine, p. 110.

Heb. xii. 24. 62.—“This favours the supposition, that our Lord was the Angel of the covenant, who presided at giving the law.”Primate Newcome.

1 Pet. i. 11.—"The spirit of Christ” is Christ himself: as, " the spirit of man, that is in him;” man himself: “ the spi. rit of God:” God himself: “my soul hateth,” “my soul de. lighteth, ” &c. I hate: I delight.-See Ben. Mordecai, p. 103.

Acts vii. 30.—" An Angel of the Lord in a flame of fire in a bush.” This angel is Christ, not only according to the unanimous consent of the fathers of Christian antiquity; but according to the testimony of the Apostles themselves.—Dr. R. Perceval's Essay. Dublin, 1821.

Acts vii. 2.-"God appeared to Abraham by Christ; or Christ appeared to him in the name and person, in the authority and representation of the Father."-Clarke's Scripture Trinity, No. 359.

SERMON VII.

OUR SAVIOUR'S DOCTRINE CONCERNING HIM.

SELF, AND THE HOLY SPIRIT.

JOHN viji.-28. “I do nothing of myself: but as my Father hath taught

me, I speak these things."

THESE are the words of our Lord; and to me it appears undeniable, that his words are the highest authority, to which we can appeal for his doctrine; and, therefore, that every other portion of Scripture should be interpreted, in conformity with them. He delivered to his disciples, all “things that he had heard of the Father:" he had heard from his Father every thing essential to salvation; and, therefore, no doctrine is essential to salvation, which he did not deliver to his disciples.

Proceeding on these self-evident principles, I lately endeavoured to explain the nature of God. I shall now inquire, on the same plan, into the

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Nature of Christ; and if, in any case, his testimony is to be received without exception or reserve; and to be relied on implicitly, and without looking for further corroboration, or explanation, it is surely when he speaks of himself, and declares his own origin, character and office.

The Nature of Christ is connected with so wide a range of controversy, that it would be vain for me to attempt even a specification of its various branches: the discussion of any one would far exceed the limits of the longest discourse; and to exhaust any one of its minutest topics, would be much beyond my compass. I must, therefore, confine myself to very narrow bounds.

I shall, first, lay before you the account, which our Lord gives of himself, in the three periods of his existence; the time antecedent to his appearing in the world; his abode here; and his state after his departure. I shall then make such remarks on this statement, as may be necessary for explanation or doctrine.

Our Lord assumes the title of “the Son of God;" and the “only begotten Son of God;" and also styles himself the Son of man, and, on one occasion, a Man. He asserts, that God loved him before the foundation of the world; that he had glory with the Father before the world was; and, in particular, that he existed before Abraham; that he was in heaven, in the bosom of the Father; that he spake what he had seen

with the Father, whom no man had seen, but himself alone; that he came forth from the Fa. ther, and came down from heaven; and would leave the world, and go to the Father; and that he should be seen ascending where he was before. He told his disciples, that he, who had seen him, had seen the Father: that he was in his Father, and his Father in him, as he himself was in his disciples. He prays, that as he and his Father were one, so all his disciples might be one; that as his Father was in him, and he in his Father, so they might be one with the Father and the Son; one, even as they were one. The distinction between himself and the Almighty, he marks with particular emphasis, in these words: “ this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent."

During his residence on earth, he declared, that he came not to do his own will, but the will of his Father, who sent bim; that his Father was greater than he, and greater than all; that he could do nothing himself, but his Father did the works; and that as the Father gave him commandment, so he did; and he must do the works of him, who sent him. When he raised Lazarus, he returned thanks to God, “because of the people, that they may believe, that he had sent him;" and not suppose, that he performed that great miracle by his own power.

His doctrine was

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