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which dwells in him. See the following pal. sages: Who being in the form of God, thought it not robbery to be equal with God.- Dwelling in the light which no man can approach unto. - And the Word was made flesh, and dwelt emong us; and we b held his glory, the glory as of ihe only begotten of the Father; full of grace and truth.- For it pleased the Father, that in him should all fulness dwell, In whom are hid all the treasures of wisdom and knowledge.-For in him dwe.leth all the fulness of the Godhead bodily.-God hath given to us eternal life: and this life is in his Son.-And it is observed, that the record of God concerning the divinity of Christ was exprefled in the fame manner before his incarnation, as it has been fince, and gives us the same complex idea, if this be a proper term, ct this glorious Person, that we have now in the New Tellament.-The name of God was in the angel, Exod. xxiii. 21; and allo, in the beginning was the Word.

But, considering the subject in the light of the divine theory, it may be easily perceived, that this is the same thing which has been so fully illustrated, as being effential to the nature of the divine principle, and mode of divine existence, viz, that the Father is in the Son, and the Son in the Father. The Word that was in the beginning, the name that was in the angel, and ihe eternal life, which is in the Son, is plainly no other thing than that parental will, or commandment, which Christ the Lord received before the world was; which formed his own filial character, and

which he has given to us, that we also may be made the Sons of God. Again, being rewarded as a Son, with the glory of the Father, and installed upon the throne, in his eternal kingdom, which completes our view of the purpose or will of God, he is thus truly in the form of God, and in him dwelleth all the fulness of the Godhead.

The divine will, in these distinct parts, the truth of which is essential to the filial charac, ter, and is imported by the name of the Son of God, constitutes the divinity of Christ; and this same blessed will, as has been shewn, is as essential to the parental character, is imported by the name, and constitutes also the divinity of the Father.-The divinity of the Father, and of the Son, and of the Holy Ghost, subfifts manifestly in this one eternal. ly blessed and adorable principle of parental and filial love. So that the great abscurity and perplexity, which has so much prevailed concerning the divinity of Christ, has arisen evidently from darkness respecting the form of God, and the mode of divine existence, or in what divinity truly consists: It is a darkness, equally gross, as it respects the Father himself, and in what divinity essentially confists, as it does the true character of the Son, And, in the same degree that a man is in the dark respecting the divinity of the San, he is really in the dark respecting the divinity of the Father.

Some have conceived, that in eternity, Christ was merely set up in the purpose of God, and that neither himself, nor the glory

of his kingdom, existed, in fact, till the exhibition in time; but it is thought, as to this, that enough has been said, to Thew that it is a misconception.-Christ was set up, or or dained, before the world began, and eternal life was given to us in him before the world was. But a mere purpose to set up and ordain, is not setting up and ordaining; and the purpose of bestowing a gift is not giving, Setiing up or ordaining is a fact, and bellowing a gift is a real deed, an actual transfer of property. Christ, therefore, pre-existed the creaiion; and the pre-existence of Christ implies, that there existed a heavenly world, and eternal things of a certain form and system,

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THE ARCHETYPE OF THE CREA-

TION. The word or will of God dwelling in Christ, or the divine principle first opening in him as the beginning of the creation of God; opening and expanding still farther in him as the Angel of the Church; and, finally, fully displayed in him as the Son over his own House, is the truth manifested by the whole creation, and the one infinite and adorable fact record. ed and witnessed throughout the inspired volume.-As, therefore, all things declaratively are merely the evidence of Jefus Christ's divinity :--and as the works of creation and providence, and also the scriptures, are of him, and through him, and to him ;

and are only expressive or declarative of his glory; all this excellence must exift diftinéta Jy in him, as his eflential divinity, and be thus the Archetype of all God's works.

In a view, therefore, of the pre-existent glory of Christ, we are led to contemplate the perfect sampler, or institute of the creation; the foundation, according to which all things were framed; the head by which all things consist; the primary operation from which all secondary and progressive operations proceed; the one omnipotent fact, of which' all the works of creation and providence are the expression, and to which they all conform, as to a molt perfect rule or pattern.

The reason has been already assigned, why the divine principle is contemplated under the name of the second person of the blessed Trinity, the Logos or Word, and that our view is so drawn to Christ, viz. because he is the covenant subject, and the word or will of God is in him, and the whole divine display is made through him.—Thus Christ, as the Beginning, must have been in the form of God, and possessed of a kingdom, power and glory, full of life, light and felicity.

This primary eternal work of God must have been a finished work; for it is evident that the operation in which it exists, is essential to the Divine Being, and that a right view of the divine principle will

no more ad. mit of the supposition of a succession of operations, than it will admit of that of a fucceflion of volitions and purposes.--And to this

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agree the scriptures. By him all things con ff, Col. i. 17,—The works were finished from

the foundation of the world, Heb. iv. 3. -Before me there was nothing formed of God, neither shall there be after me, Isaiah xliii. 10.Here then we have in view the finished work of God; and as before this nothing existed in fact, we may neither form conceptions, nor use terms denoting the existence of any thing or being, before this essential and true glory of God, which is the beginning or principle of all things; for such conceptions must be mere imaginations, and such terms must be used without instruction.

The Beginning, as has been Ihewn, is Chrilt's primary name. Then said they unto him, Who art thou?--And Jesus faith unto them, The Beginning One, and that I say to you, * John viii. 25.---Who is the Beginning, Col. i. 18. And in him was the Word: In the beginning was the Word, and the Word was with God, and the Word was God, John i. 1.--I his is the most plain declaration, that there was in him true divinity, and an expression of the essential glory of God. And this pre-existent glory was the foundation of the earth, and the beginning of the creation of God.- In the beginning God created the heaven and the earth, Gen. i. 1.—And thou, Lord, in the beginning, hast laid the foundation of the earth, Heb. i. 10.-—The beginning of the creation of God, Rev. iii. 14. It appears therefore that Christ is not merely the efficient cause, but also is

• Την αρχην ο, τι και λαλα υμνή.

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