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CONTEIN TOS

S.EVCT DO NOIV, 3

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17 JESUS CHRIST BE NOT. QF THE SAME ESSENCE WITH HIS FATHER, THERE IS NO HARMONY BETWEEN THE PROPHETS · AND THE APOSTLES, OR BETWEEN THE OLD TESTAMEnt and the NEW, - 197 CHAP. I. JESUS CHRIST be not of the fame effente with his Father, the Prophets, who fpake of bim, did not foresee things as they were to come to pass, CHAP. II. If JESUS CHRIST be not of the fame effence with his Father, either the Apoftles did not understand the Prophets, or they defigned to betray us into error, CHAP. III. The apoftles did not apply the ancient oracles to JESUS CHRIST, by mere Allufion, or Accommodation,

SECTION V.

197

205

- 222

IF JESUS CHRIST BE NOT THE TRUE
GOD, NEITHER THE ANCIENT JEWISH,
NOR THE CHRISTIAN RELIGION, IS

TENDED WITH SUFFICIENT CRI-
TERIA TO DISTINGUISH IT FROM IM-
POSTURE,

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CHAP. I. The propofition proved, in respect
of the Jewish Religion,
CHAP. II. The proposition proved, in respect of
the Chriftian Religion,

228

228

- 239

CHAP. III. If JESUS CHRIST be not the true God, the Chriftian Religion has not fufficient criteria, by which to diftinguish it from Idolatry and Imposture,

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250

SECTION

THE

DEITY OF JESUS CHRIST

ESSENTIAL TO THE

CHRISTIAN RELIGION.

INTRODUCTION.

T

HE capital truths of religion are fo clofely connected, that, like the principles of geometry, fome of them ferve, as fo many fteps, by which to defcend to the knowledge of others.

In our examination of the principal evidences on which our faith is established, we were led by the truth of the exiftence of God, to that of natural religion; by the truth of natural religion, to that of the Jewish religion; and by the truth of the Jewish religion, to that of the Chriflian religion (a).

The mutual relation which thefe grand truths have one to another, has led us a ftep further. We could not carefully examine the foundations of the Chriftian religion, without being convinced, that the fame principles establish the DIVINITY of Jefus Chrift-Eftablish it in fuch a manner, that he who doubts, whether the Lord Meffiah be truly and properly GOD, ought

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(a) Referring to the Author's Treatife, On the Truth of the Cbriftian Religion.

alfo to question the truth of the Scriptures, which contain the Christian doctrine; and, that whoever is affured the New Teftament is divinely authentic, ought not to difpute the Deity of Christ. This is the general defign of the enfu

ing Treatife.

But, for the better understanding it, one diftinction is highly neceffary. The Divinity of Jefus Chrift may be confidered, either as a myftery concealed from us; or as a truth revealed to us. That our Lord is really a Divine Perfon, is a truth revealed; but the modus of his Divine Subfiftence, is an unfearchable mystery; and, fo far from attempting to explain it, we ought rather to fhew, that it is inexplicable. All the difference between the people and their teachers, in this refpect, is, The ignorance of the people is modeft and humble; they are not ashamed to own it. But that of their teachers is haughty, and has recourfe to fcholaftic diftinctions, in order to conceal itfelf. We do not, therefore, undertake to explain the mystery, but to prove the fact. We fhall have no recourse to metaphyfical fpeculations, to fhew How the thing is; but we shall make it appear, from Divine Revelation, that it REALLY IS.

As my general defign is to prove, that there is a neceffary connection between the Divinity of Chrift, and the truth of the Chriftian religion, I fhall make it my principal endeavour to Thew, that they muft ftand, or fall, together. For this purpose, I fhall adopt a method which may seem a little new and extraordinary; but fuch as may, perhaps, be convincing. If Jefus Christ be not the true God, of the fame effence 'with his Father, I fhall fhew, That the Mahometan religion is preferable to Chriftianity, and Chrift inferior to Mahomet-That the Sanhe

drim did an act of juftice in caufing Jefus to be put to death for blafphemy-That He and his apostles have led us into a complicated and pernicious error-That there is no harmony between the Old and the New Teftament-And, that neither the ancient Jewish, nor the Chrif tian religion, is attended with fufficient criteria to diftinguish it from impofture. Which particulars I fhall diftinctly confider, in five Sections to which I fhall add a fixth, defigned to answer the principal objections against the orthodox faith.

As the DIVINITY of Chrift, the INCARNATION, and the TRINITY, are three fubjects which may be diftinctly handled; it is proper to apprife the reader, that it is the first only which I intend here to eftablifh; it being, in fome refpects, fundamental to the other two.

The brevity at which I aim not permitting me to rank the adverfaries of the orthodox doctrine in different claffes, and to engage the Arians, Semi-arians, and Socinians, feparately; I have fo managed the argument, that they are generally oppofed by the fame proofs.

I diftinguish, once for all, and request the reader carefully to remember it, between the perfons of our adverfaries, and the caufe which they plead. Towards the former I have all the fentiments of love and compaffion, which are due to my erring fellow-mortals. I admire the parts, the learning, and the gifts, has bestowed on fome of them. they do manifeft violence to the would not accufe them of fpeaking contrary to their own light; nor judge them unworthy of toleration in a Proteftant ftate.-As to their caufe, I ought not to be cenfured, if I endeavour to reprefent it in its own colours-in all that

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which God And though Scripture, I

deformity

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