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1 John iii. 16. “ Hereby perceive we the love of God, because

he laid down his life for us." The words tou Jeov (of God) are not even in the Received Text. Their authority is scarcely worthy of notice; and in all tolerable editions of the Public Version, of God is found in Italics, to intimate that these words are not in the ori. ginal. The Apostle appears to have meant,

Hereby we know what love is, for Christ laid down his life for us.' He is holding up the voluntary death of Christ for our good, as a motive to benevolent exertion for the good of others.

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1 John v. 20. “ We are in him that is true, even in bis Son Jesus

Christ. This is the true God, and eternal life.” See p. 143.

From the foregoing citation of passages, it appears that, at most, there are only two instances in which the appellation God is applied to Jesus by the New Testament writers themselves, and only one other instance in which it is known to have been applied to Jesus by an Apostle ;* and yet if he were truly and properly God, it could be known only by his own declarations, or by those of the Apostles. But he never called himself God; and in the most unqualified manner he called himself a man who declared the truths which he had heard from God: see p. 70; and also p. 105.

represented as receiving from his God a special appointment to the office of Messiah ; an office whose importance far surpasses that of all other kings, and priests, and prophets; and an appointment, the propriety of which is expressly founded upon his character and qualifications : ' THEREFORE, God, thy God, hath anointed thee with the oil of joy above thy companions." (Scrip. Test. Vol. I. p. 241.) This is the Unitarian doctrine. It represents the Messiah, however exalted in dignity and power, as receiving his high commission from his God, and receiving it for the rigbteousness and holiness of his character. Yet Dr. Pye Smith, a few pages before, says that this passage « exhibits the Messialı as the very Being who

sitteth on the circle of the earth,' and, in comparison of whom 'all pations are as nothing, and are counted him less than nothing and vanity.' In other words, this able and learned critic considers this passage as teaching that the SERVANT of Jehovah is Jehovah himself. To what inconsistencies do unscriptural theories lead even the sincere lovers of scriptural truth! (31. Ed.)

* In this last instance (John xX. 28), a Jelo usiog the Jewish language, addressing a Jew, in the presence of Jews, employs an appellation, the application of which to those to whom the word of God came, bis Master had lately shown (John x, 34, 35) to rest upon irrefragable authority, that of the Jewish Scriptures.' In one of the former (Heb. i. 8), a Jew, writing to Jews, in an epistle whose object peculiarly respected the Jewish dispensation, applies to Jesus a passage addressed by the Psalmist to Solomon. Surely no difficulty can possibly exist as to these instances; it cannot be imagined to be in any degree unreasonable, to suppose that the appellation God is there employed in the manner in which it is employed in the Jewish Scriptures, in reference to beings of the human race: and I do not perceive how any difficulty can reasonably exist as to the remaining instance (John i. 2). Here a Jew who had probably heard, and who at any rate records in the same book, bis Master's remarks respecting the scriptural use of the appellation God, writing among, and probably for the use of those who were either Jews (see Acts xviii. 28. xix. 10. 17), or at any rate familiar with the Jewish Scriptures, (see various parts of Paul's Epistle to the Ephesians,)-applies an appellation to Jesus, in the application of which be was fully borne out by the phraseology of the Scriptures (both in the Hebrew original and the Greek translation), and by the declaration of our Lord himself in reference to that phraseology. Among those readers of St. John's Gospel who bad learnt Christianity of bim, or of St. Paul, or who had been converted from Judaism by any others, no difficulty could exist as to the way in which the Evangelist uses the term; and I think that a heathen convert could have felt no perplexity respecting it. If for a moment he bad supposed from it, that Jesus was truly God, liis error would at once have been corrected, when he came to the words of Jesus in which he addresses the FATHER as the ONLY TRUE GOD: he could pot possibly imagine that the Apostle meant to represent Jesus as a God, in the sense in which the word was applied to the heathen divinities; and he therefore would naturally presume, that he applied the appellation God in the way in which Jesus himself said it was applied in the Jewish Scriptures, viz. on account of the divine authority of his declarations, 'because to him the word of God came,' because he was a man who had received important trutlis from God, and under His sanction delivered them to mankind.

SECT. II.

Passages in which it is supposed that the CREATION OF

THE NATURAL WORLD is ascribed to Jesus.

BEFORE considering the passages separately, I wish to call the attention of the Reader to two undeniable principles.

First, the creation of the natural world is very frequently ascribed in the Scriptures to the Supreme Being himself, and in the most express and explicit language. For instance, Gen. i. 1. • In the beginning, God created the heavens and the earth.' Psalm xcv. 5. The sea is his, and He made it, and his hands formed the dry land.' Isaiah xlv. 18. For thus saith JEHOVAH that created the heavens, God himself that formed the earth and made it-Iam JEHOVAH and there is NONE ELSE.' Jer. xxvii. 5. Thus saith JEHOVAH Lord of hosts, the God of Israel-1 have made the earth, the man and the beast that are upon the ground, by my great power, and my outstretched arm. Rev. iv. ll. Thou art wor. thy, O LORD, to receive glory and honour and power; for Thou hast created all things.' Neh. ix. 6. • Thou, even thou art JEHOVAH alone ; Thou hast made heaven, the heaven of heaven with all their hosts, the earth and all things that are therein, the seas and all that is therein.

Acts iv. 24. Sovereign Lord, Thou art God, who madest heaven and earth and the sea, and all that in them is.'*-I infer from this, that if (contrary to the language of the Apostles, in the last instance, it was not God, but His holy servant Jesus, who created the heaven, earth, and sea, and all things in them, we may reasonably expect this singular fact to be declared unambi. guously and by proper authority.

Secondly, the highly important and striking change, which was so suddenly produced, by the Christian dispensation, in the moral condition and prospects of the Gentile world, is spoken of by the Apostle Paul as a creation ; and of this creation Jesus was the immediate agent. The Apostle, speaking of Christian believers says, Eph. ii. 10. "For we are his workmanship, having been CREATED through Christ Jesus, to good works;' and in v. 15, speaking of the union of the Jews and Gentiles, he says that Christ abolished by his death the cause of enmity, ‘ in

rder to CREATE in himself, of the two, one new man. In ch. iii. 9, he says that God hath CREATED all things,'meaning, if we judge from the connexion, created them anew to holiness; and in ch. iv. 24, he employs an expression which at once deter

• See among other places Gen. i. Job. ix. 8, 9. Ps. viii, 1. 3. xix. 1. xxiv. 1, 2. xxxiii, 6. 9. lxxxix. 11. cxlviii. 4–6. Is. xl. 26. xlv. 7. xlviii. 13. Jer. x. 12. Amos iv. 13. Acts siv. 15. xvii. 24. (comp. 0. 31). If any one will examine the phraseology in these passages, he will perceive, that if the Apostle in Col. i. 16. meant to ascribe the natural creation to Christ, he has not done it in the language usually employed, (and employed even by himself in the last two passages,) respecting the natural creation,

mines that he sometimes, at least, spoke of the moral change which had occurred, as a creation : "To be renewed in the spirit of your mind, and to put on the new man, which is CREATED, according to God, in righteousness and true holiness. In like manner, in Col. iii. 10, he says, and have put on the new man, which is renewed in knowledge, according to the image of Him who CREATED him.'-Agreeably to this phraseology, the Apostle says, 2 Cor. v. 17. ' If any man be in Christ, he is a new CREATURE,' or • there is a NEW CREATION;' and Gal. vi. 15.

For in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a NEW CREATION.'

The change of state experienced by the Hea. thens in consequence of faith in Jesus, can hardly be calculated by those who scarcely remember the time when they did not know the leading truths of the Gospel. The Gentile believers had new hopes, new views, new desires; and the commencement of the change of mind, and indeed the change of state itself, was loften instantaneous, produced by what they saw before their eyes, of the immediate agency of divine power. It was a change from darkness to light; from debasing ignorance, to a knowledge of the sublimest truths : it was a change from impurity of heart, to the desire after holiness; from earthly pleasures and hopes, to the prospect of an inheritance unfading in the hea. vens. How happy and full of rich and glorious

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