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fleventh chapter, absolutely precludes a state of virginity, whereas the prophet is commanded to go with his son to meet the king : and this son must be older than Maher-shalal-hashbas.

The prophecy, then, relates 'to two different

.persons,-Imm_anuel and Maher-shalal-hashbas z= *'

two different objects,'-the excision of the royal line of David, and the recluction of Jerusaiem ;' two different events and signs,--the raising of the liege, and the defeat os the two consederate kings, which was' to be accomplished speedily, before the prophet's child could cry to his sa

ther and motheri and the other, Imean the i

total extinction of the Jewish regall authority, when the sceptre was to be wrested srom Da'lrid's descendants, and lodged in the hands of the Essenian kings, under the protection of the Romans, about the time of Immanuel's birth, a who is God above all, and blessed for everff

Should any doubt still remain, concerning 'this famous' prophec'y, saith is the firm anchor 'that ought to fir: the doubts os a fiuctuatin 'mind : and humility should be so far prevalent, as to induce us to prefer the opinion of an in-v spired writer before our own. We must renounce the scripture's, or acknowledge that an evangelist is a more competent judge of a pro" phet's meaning than we can pretend to *be.


After wading through those difficulties, I shall not swell my page with all the passages quoted in your book, to prove Christ's humanity : I allow them all. But what are we to do with all the texts that prove his Divinity Psi ** The 'Alpha and Omega." " The beginning " and end." " My Father and I are one." f* The first and the last." " A God manifested " in flesh : a God mortified in flesh." " God " was the W'ord." supreme worship due to God alone. *4 Let all the angels of God adore " him." Eternal generation. " This day I have " begotten thee." The express appellation of a God, and his sovereign dominion. " Unto the " Son he saith, Thy throne, O God, is for ever " and ever," &e. &e. &e.


To clude the texts that assert his Divinity, you take refuge in a vain distinction of two characters in which Christ appeared,-the one private, the other public : a man, in his private character ; an ambassador or meflenger of God, 'in his public ministry, by shewing his creden'tials, and assuming the title of God, in quality of an ambafiador. I appeal to the judgment of the public, if this be not sporting with words, and-perverting theuse of language.

In the most solemn negociations between monarchs, do theirambassadors or envoys arrogate to themselves the title of kings? And in


'the most authentic ratifications of treaties, do not they sign in their maflers names ? Has any of them' the presumption to pass for the son of his maste'r ? When Christ said to his disciples, V As my living Father has sent me, so I send " you." When St. Paul said, " We are Christ's " ambassadors," did either he or any of the apofiles say, "I am Christ,-'-Christ and I are " one. Whatever Christ does, I do' in like mana ** ner. I am before Abraham. I am besore all a things? "

When, by way of allusion, the title of God is given to any mortal in' the scriptures, the limitations and restrictions, under which it is given, evidently preclude an indisputable claim 'to such an awful title. It is a gift bestowed with a parsimonious hand. " I have made thee the God " of Pharaoh," says the Almighty to Moses. This word, Pharaoh, limits and circumscribes the power of the dezfied mortal, and evinces a precarious title. I how'said ye are Gods, but the addition of the following words, ye shall die, clear's up the prophet's meaning. Besides, this appellation is given by some others : no person assumes it himself. Christ declares, that he is the Son of God, the same with his Father. In his person, all the lineaments of the Divinity

are united. Prophecies and oracles, predicting '

_" that God himself will come to save us," ar' applied

applied to him. He declares himself to be the same : and St. Paul affirms, that he thought it no usurpation to be equal to the Most High.

In vain, then, is it alleged, that Christ and his apostles applied these oracles and passages to the Son of God, in a figurative manner, or, to use the term of the schools, in an accommodate

sen t.

Lucifer himself, who attempted " to raise his " throne above the clouds, and make himself " like unto the Most High," could not have used arnore impious and blasphemous figure, than to usurp the name and attributes of the sovereign Being ; to require the same homage, adoration, and love, that are due to theDivinity. " He that loves father and mother more than " me, is not worthy to be my disciple."

" Whoever loves his soul more than mot is not *

** worthy to be my disciple." Did mortal be=

sore ever use such words.

'All other figures and allegories are explained in some part of scripture, or wrapped up in mysterious clouds, to'be dispelled by the brighb' ness of eternal day, aster exercifing our belief : but, with regard to the Divinity of Christ, if it bee figure, it is a metaphor continued through a long chain of prophecies and oracles, without

'the least explication to unfold its mysterious


account of his vencrable aspect,


sense, repeated almost in every page of the New Testamen-t, and sealed with the blood of Christ, his apostles, and martyrs. When he appeared on earth to convert the Jews and Gentiles, and destroy idolatry, which blindfolded mankind, could he have taken more opposite steps to his miffion, than to raise the dead, and change

the course of nature, in proof of a doctrine in- '

sinuating his Divinity, if he had no real claim to the title? At a time when the credulous multitude were apt to enrol extraordinary men in the number of their Gods, when they worshipped the earth that nourished them,-the air that refrethed them,-the sun that enlightened them,-the moon that directed their steps in the obscurity of night,-the fire that warmed them,-the heroes that' cleared the woods and forests of lions and serpents that annoyed them, _the conquerors who delivered them from their enemies,-the wise and generous princes who rendered their subjects happy, and the memory of their reign immortal, at a time when altars were erected at Athens, to the Unknown God, When the priests of Salamis raised the sacrific knife, to offer victims in. honour of Paul, whom they took for Mersi. cury, on account of his eloquence, and the no


velty of his docttine,--and in honour of Bar-.

nabas, whom they reyered as Jupiter, on and when the

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