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is a bleffing of which God has deprived this Church for the punishment of it's fins and as we do not seem to be in any posture of repentance, it is to be feared he will never restore it to us again in this world; but suffer us to go on from bad to worse, till the measure is filled up.

XLV.

It is a rule, laid down by St. Paul, that GOD fwears by HIMSELF, for this reafon, because he can fwear by NO GREATER. Heb. VI. 13.

But, Chrift has fworn by himself:

Ifai. XLV. 23. I have fworn by MYSELF, that unto me every knee fhall bow, every tongue fhall fwear.

Which words being compared with Rom. XIV. 10, 11. are proved to be the words of Chrift — We shall all stand before the judgment feat of Chrift: For it is written, as I live faith the Lord, every knee shall bow to me, and every tongue shall confefs unto God.

Christ, therefore has worn by HIMSELF : fo that if the Apoftle's rule be applied, he must for this reafon be GOD, and there can be NO GREATER.

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XLVI.

Eph. IV. 8. When HE (Chrift) afcended up on high, HE led captivity captive, and gave gifts unto men.

Yet the Scripture here referred to, expreffly affirms the person who afcended, &c. to be the Lord God.

Pfal. LXVIII. 17, 18. The chariots of GOD are twenty thousand, even thousands of Angels: the LORD is among them, as in Sinai, in the holy Place. THOU haft afcended on high, THOU haft led captivity captive, &c.

XLVII.

Heb. IX. 20. This is the Blood of the
TESTAMENT which GOD hath en-

joined you.

Ibid. v. 16. Where a TESTAMENT is, there must also of neceffity be the DEATH of the TESTATOR.

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God is a Teftator: but, argues the Apostle, every Teftator muft die, before the last Will or Teftament enjoined by him, can be of force. Therefore, if you keep close to the terms, the natural conclufion is, that GOD, being a Teftator, fhould die, to make way for the execution of his Teftament. But it being impoffible that the divine nature of God fhould be capable of Death; it follows, that the perfon who was capable of Death, and did die as a man, was alfo God the Teftator. And it is to exprefs the ftrict and perfect union of the two natures in the fingle perfon of Christ, that what is true only of one, is predicated of both. Of this, two more examples fhall be added in the articles that immediately follow.

XLVIII.

Rev. V. 9. THOU waft flain, and haft redeemed us to GOD by THY BLOOD.

A Diftinction is here obferved between the two natures of Chrift: and the act of redeeming us by the shedding of his blood is afcribed to the Lamb, the Meffiab's Humanity. But in another place it is imputed to his Divinity - Feed the Church of GOD, which he hath purchased with

HIS OWN BLOOD: not that God, ftrictly fpeaking, has any blood of his own to shed; but that he who shed his blood for us as man, was God as well as man: or in other words, that God and man were united in the fame perfon; fomething being predicated of God, which cannot poffibly be true without fuch an union. So again

Zech. XII. 4.

LORD

XLIX.

In that day faith THE V. 10. —they fhall look on

ME whom they have PIERCED.

But, according to the Evangelift St. John, this Scripture faith,

John XIX. 37. They fhall look on HIM (Chrift) whom they have PEIRCED.

As it stands in the Prophet, the Lord (Jebovah) was to be peirced. So that unless the man Chrift, who hung upon the Crofs, was also the Lord Jehovah, the Evangelift is found to be a false witness, in applying to him a prophecy that could not poffibly be fulfilled in him.

a Ats XX. 28.

L.

L.

Phil. I. 10. That ye may be fincere and without offence, till the DAY of

CHRIST.

2 Pet. III. 12. Looking for and hasting to the coming of the DAY of GOD.

LI.

Ifai. XL. 10. Behold, the LORD GOD will COME

HIM.

HIS REWARD IS WITH

Rev. XXII. 12. Behold, I (Jefus) COME quickly, and MY REWARD

ME.

MY REWARD IS WITH

Amen: even fo come LORD JESUS.

CHA P.

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