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is this AponAI JEHOVAH, this good shepherd that laid down his life for his sheep, whom Griesbach could not see ? This reading is proof enough that the good, the very laborious Ulphila, who preached the burning charity of his Lord JEHOVAH in the colder regions of the north, had not reached the yet more frozen regions of rational Christianity.

“Ah! we mourn; we lament over the pride and error of your fathers. It was to those professors, , those Griesbachs, that they sent over the young candidates for the presbyterian pulpits ; they were sent in humble simplicity, but returned light, and vain, and proud-robed declaimers. They returned destitute of faith in' a crucified ADONAI JEHOVAH. : For decency's sake, they gave Jesus a good character, and held him up as a pattern of virtue. Ah! it was this pride of your fathers ; it was these professors that sapped the foundations for which we suffered; for which our Martyrs burned in their conflicts with Papal Rome. I hear you flattering yourselves, that had those men been now alive, whose bones once filled Smithfield, Gloucester, and Oxford with light, they would all have followed the new light of Leyden professors. This is a species of filial impiety not to be endured. It is equivalent to a declaration, that they would all, like you, have taken salaries for teaching a religion, little of which they believed. It fills our bosoms with anguish and indignation; yea, with momentary sentiments just the reverse of those with which our noble martyrs suffered. Were we left to a choice


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between the corruptions of popery, and the evils of the present apostacy, our one prayer, our sole wish would be for the full return of the catholic superstitions. Oh! give me Popery ; Oh! give me Popery with all the grossities of the dark ages ; I would pray' at every altar, I would kneel at every shrine—I would make no scruple of adoring the crucifix, while I saw there the Lord of Glory,' compared with declamations on the virtues of the legitimate son of Joseph ;'- The founder of the Christian religion.' While popery flourished, we had an atoning altar ; we had a Mediator, a second Adam, the Lord from Hea

To-day we have a faith which seems to lower and lower its credenda, or things to be believed, in every succeeding publication. daughter of Zion; what shall I equal to thee that I

may comfort thee ; for thy breach is great like the sea; who can heal it? Thy prophets have seen vain and foolish things for thee; they have not discovered thy iniquities. --But let us hope and quietly wait for the salvation of God.'Lam. ii. 13: iii. 26,

“ Mark v. 3. • A man with an unclean spirit.' Note, this man was mad, and imagined himself possessed by a legion of devils.'

If the apostles after a life of travel and experience had continued novices, and their master, by the bye, no better, our critics might have been a little more ceremonious to St. Luke, the beloved physician, who adds (iv. 41.), ! And devils come out of many crying out, and saying, Thou art Christ, the Son of God.' The fact is, the evangelists perfectly understood what they wrote, and Matthew perfectly distinguishes the lunatics from the demoniacs, cap. iv. 24 ; and very justly classes lunacy as an inferior disease to demoniacy. St. Paul on this head asks no favour, no pity from modern philosophy. The revelation he had of the third heaven left an effect on his nervous system, which Theophylact calls capitis dolorem, a nervous headache; and a messenger of Satan was allowed to buffet him, probably suggesting that he was utterly unfit to preach. Here is a clear distinction of case. Nervous afflictions of whatever extent, are not demoniacy. The primitive fathers by a sort of general consent, admit, that when men worshipped demons in their idols, God sometimes gave them up to the influence, and furious domination of unclean spirits.

“ Cap. ix. 44, 45, 46. • Where the worm dieth not, and where the fire is not quenched.' Note, • Thus the pains of a future life shall continue till moral evil shall be exterminated from the work of God.' To give hope to the wicked in their courses, is unknown in the Bible, and ought to be unknown in comments. If the wicked once dream that it will only be a good whipping at last, they will be apt to indulge in the other glass. Besides, we do not see much amends in the morals of those who leave Newgate, or even Botany Bay. But how are we to believe your words, for you tell us, that there is no devil, though the Saviour has said, that this fire was prepared for the devil and his angels. Your variations induce

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me still to prefer the Lord Christ as my only guide, who is always like himself.

“Cap. xii. 28. · The Lord our God: the Lord is one. Κύριος ο θεός ήμων, κύριος εις εσι. Why put in two articles when the text contains but one? Why point with a colon when the sense does not admit of such a punctuation? Why alter the authorized version when it is perfectly literal and correct; the Lord our God is cne Lord.' Hear the words of Moses, ni nan mo Jehovah Eloheynoo Jehovah echad; that is, word for word, Jehovah our Elohim (Gods) is one Jehovah. Here then is the Godhead, there being uniformly an elision of the letter mem when the plural pronoun is associated with the noun. The yod is not used in the paradigm of the Hebrew conjugation to designate the plural pronoun. The plural is not used by either the Jewish or the Gentile kings. 1 Kings xii. 9: Ezra. iv. 18. There is no force in the objection, that the names of Aaron's calf, and of idols are given in the plural number, for the makers affected to call them the visible symbols of the Elohim.—Compar. View.p. 6.

“ It is a corolary to find Alohe, God in the singular number lised to designate the personality of the Father, Psalm xlv. 7. The personality of the Son, Exodus iii. 6, for he is there understood, as the angel of the Lord ; and Psalm xlvii. 6, and Isaiah xxxv. 2, 4. The personality of the spirit, Gen. i. 2: Job. xxvii. 3: 2 Sam, xxiii. 3.

" The late venerable Romaine has made a selection of other texts which confirm the doctrine of a sociality in the Godhead. The Father is called

ELOHIM, 1 Chron. xxix. 10; the Son is ELOHIM, Isaiah xlv. 21. Who hath declared this from ancient time? Have not I JEHOVAH? And there is no Elohim besides me: a just God, a Saviour ; the Holy Spirit is Elohim, Exodus xxxi, 3; I have filled Bezaleel with the spirit of Elohim.' Serm. on Mark xii. 28, 31.

« The Hebrew doctors have left records of this mystery, though at this day they understand it not. Rabbi Simeon, in Jochai, upon the sixth section of Leviticus, says, “Come and see the mystery of the word Elohim;' there are three degrees, and every degree by itself alone, and yet, notwithstanding, they are all one, and joined together in one :--they are not divided the one from the other.'--Sermon on the Unity of the Trinity by C. Bayley, D.D. 1808.

“I am aware of your round and continued assertions that Alohe and Elohim, that our and I, are all of the singular number! I am aware of your proof, that God made Moses Elohim to Pharaoh. But, give a plain answer, was Moses really Elohim, or only the messenger of the Elohim?* Do you then persist in objecting to a Triune Elohim as an existence 'altogether im

* Exodus vii. 1. Dicitur Pharaoni Elohim datus, ob divinam ‘egationem, quam obibat, et magnifica opera, quae Deus per ejus ministerium coram Pharaone edebat. Stockius Lex. Si ei jungitur adjectivum, pronomen, participium, vel verbum singulare cum Essentiae Divinae unitate manifestem Personarum Divinarum pluralitatem infert, Gen. i. 1: ii. 2: iii. 1. Exod. xx. 12, 17. Deut. vi. 10, &c. Sin vero de una saltem Trinitatis Persona plurali adhibetur, partitive accipiendum est. Exod. iii. 6. Ego sum Dii, i. e. aliqua persona divina Patris tua.--Ibidem.

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