Imágenes de páginas
PDF
EPUB

liter, ana to be the supreme God4 then I aeknow* ledge my arguments confuted. But,, alas, he i$ so far from doing this, that on the contrary he owns this real Son to be inseriour and subordinate to the Father; and so allows all that I have asserted. It is this real Son of God whom I affirm to be the true Christ i and if in so doing I have set up a false christ, or preached another gospel, as Mr. Claggett represents me to have done, then let him go on with his anathemas. It is this real Son of God, who in the days of his flefi} ^as Emanuel, er God with us, as in Matt. i. 2 2*2 3, it is this Son of God who was the principal subject of, and the substance of the promises which God had made to mankind; and so he was "Jehovah our righteousness-, When God was going to fulfil his covenant and promise which he hag[ made to Abraham, Isaac, and Jacob, by bringing the children of Israel out of Egypt into the good land of Canaan, he tells them, as in Exod.vi. ^. that by the name Jehovah he had not been knowii to them; but now they should know that he is tQ them Jehovah their God, that is, a God keeping or fulfilling his covenant and promise with them, as in verses 7, 8. So when he fulfilled his great tovenant-pfomise, in sending the Messiah, this Person wa§ to be cajled, JehoVah our righteousness, &s in Jer. xxiii. 6. that is the fulfilling of God's Covenant for our righteousness' or justification; hot that this Person was properly Jehovah, of the covenant-keeper, but he was called Jehovah^ is the covenant was fulfilled in him, the name being transserred from him that had made and kept this covenant, to him that was the subject: qr thing promised, That names are thus transferred f rom one person to another, in the scriptures, see Psalm xxiv. 6. This is the generation of them that seek him, that seek thy face [0 Jacob] here the name [Jacob} is transserred to the [God of -Jacob j It is this Son, or Lamb of God, who is set down with his Father in his throne, to whom the Saints return their thankful acknowledgment, for that he hath redeemed them to God, by his blood, out of every kindred, and tongue, and people, and nation, as in Rev. iii. 21, and 5, 9.

If it mould be here replied (from another quarter) that tho' the man Christ Jesus is the only begotten Son of God; and tho' his Person is called .by that name in the scriptures, upon the account of, and only with respect to, his human nature; yet the man Christ Jesus is not all, or that whole Person, which is called the only begotten Son of God; because that Person, which is so called, is constituted of the Logos or Word (which in fact is the very or supreme God) and t;he man Christ Jesus (which in fact is the only begotten Son of God) both being united in, and so constituting one and the fame Person, viz. she Person of the Messiah,' according to the testimony of St. John, as in John i. 14. And the word was made flesh, and dwelt among us, &c.

I answer, first, I have already observ'd, that whatever is essential to, and constitutes that Being which we call God, or the Father, that in reality is the very Father; and therefore, if the Logos or Word is in fact essential to, and (either in whole or in part) constitutes that Being which is the very or supreme God, then the Logos or Word is (in whole or in part) in reality, and in fact, the very Father of God's Son; because he is essential to, and in part constitutes that Being which is so.. For whatever union there may be betwixt the supreme God and the man Christ Jesus (which is his only begotten Son l yet that union cannot be persons so as that these two. being united oan

. '. ftitu* stitute one and the fame individual Person -x because such personal union effectually destroys the: relation of father and son, it being, a direct contradiction to suppose one and the fame individual person to be both father and son to himself. The relation of father and son necessarily supposes two distinct individual beings (as I have already observed) and the scriptures, when they speak of God and his Son, they represent them as such. Now if the very or supreme God, and the manChrist Jesus (which is his Son) are two distinct individual Beings (as in the nature and reason of the thing they must, and as the scriptures represent them to be) then they are truly two distinct individual Persons, in the most proper sense of the word Person, whatever union there may be betwixt them; and therefore if the Logos, or Word, is the very or supreme God, then he cannot be (in whole, nor in part) that Being or Person which is the Son of God; and consequently, whatever union there is betwixt the supreme God, and the man Christ Jesus (which is his Son) yet there is not, nor can there be any such personal union as is here supposed.

If it should be farther urged, that tho' the [Word] is the very or supreme God ; yet he is not the whole and all that Being which is that God; because that Being is truly distinguishable into three distinct individual Persons, To. the Father, the Word, and the Holy Ghost i. these three slike partaking of all the attributes and essential properties of the v«ry or supreme God; and that the- man Christ Jesus, or the Son of God, was not united tq that whole Being which is his Father, but only to the second Person of that Being, viz. the Word; and that this second Person, and the man Christ Jesus, constitute one i&cHyidual Person in their united state*'""

I answer, as before, if the [Word] is essential to, and in part constitutes that Being which is the Father of God's Son, then the Word himself is the very, tho' not the whole or al] that is the Father of that Son; and if the Son was personally united to the Word, then he was personally united to that Being which is his Father. The distinguishing of God into three imaginary Persons makes, no alteration in the case, because it is that Being which is constituted of these three, which is the very Father; and therefore what thing soever is united to either of these Persons, that thing is united to the Being itself; and consequently, if the man Christ Jesus, which is the Son of God, is personally united to the Word, then he is personally united to his own Father* and so the relation of father and son ceases, or rather it never took place; because this supposed personal union began when the man Christ Jesus {considered as the man Christ Jesus, or Son of God) began to be. But the scriptures have plainly declared, that the supreme God, and the man Christ Jesus, stand in the relation of Father and Son to each other; and consequently, have plainly denied the personal union which is here supposed. But farther, upon the supposition that the Being which we call the supreme God, is truly distinguishable into three distinct individual Persons, which alike partake of all the attributes and essential properties of that Being, then it will follow, that ir the [Word] was personally united to the man Christ Jesus, the Father and the Holy Ghost must be so, they being alike omnipresent, filling up the fame place, at the fame time, and being' present in, and with all persons and things, in the fame manner, kind, and degree. And tho' in a triangle, one angle may touch, and so be united to what the Other C#q are not, each "''' angle thtfmbeingin the fame place as theothers; yet wits* respect to three supposed .Persons, who are alike omnipresent, the case is quit? otherways, becauie they all fill up the fame place, and where one is, there the others are in the fame manner, kind, and degree j and therefore to what one is personally united, the others must be also. If she [Word] was personally united to the man Christ: Jesus, the Father and the Holy Ghost must be ; and consequently, the man Cirist Jesus was personally united to the whole, »nd all of that Being, which we call the supreme God. Upori this principle

I farther observe, that as God is omnipresent, aj;d so fills all place, and is present in and with) all persons and things, in the lame manner, kind, and degree; so from hence it will follow, that if he Was personally united to the man Christ Jesus, fee must be so to all other men, because he is present in and with (and consequently is united to all other men) in the fame manner, kind, and degree, as he is to the man Christ Jesus; for tho' God may, if he pleases, exercise or manifest his attributes or essential properties at some times, and in some places, when he doth not at Other times, or in other places; and tho'' he may exercise or manisest these in, to, by, or upon some persons or things, and not in, to, by, or upon others: I fay, tho' he may do this if he pleases, yet as to his essence, or essential properties themselves, they are not subject to these changes qr alterations, they being alike present in and with, >ind so are alike united to all places, persons, and things in the fame manner, kind, and degree. And if God's exercising or manisesting of his attributes, or essential properties in, to, by, or any being, should be ceiled his personal

[graphic]
« AnteriorContinuar »