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of the whole earth shall he be called" (liv. 5). It also appears from the circumstance of their worshiping him, and falling down on their faces before him; as in Matthew ix. 18; xiv. 33; xv. 25; xxviii. 9; Mark i. 40; v. 22; vii. 25; x. 17; Luke xvii. 15, 16. So in David: "We heard of it in Ephratah-we will go into his tabernacles, we will worship at his footstool" (Psalm cxxxii. 6, 7). The same worship is paid him in heaven; as is declared in the Revelation: "I was in the spirit, and behold, a throne was set in heaven, and One sat on the throne-that was to look upon like a jasper and a sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald : -And the four-and-twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne" (iv. 2, 3, 10). And again: "I saw in the right hand of him that sat on the throne, a book written within and on the back side, sealed with seven seals :—and no one was able to open the book. And one of the elders said, Behold the lion of the tribe of Judah, the root of David, hath prevailed to open the book and to loose the seven seals thereof. And I beheld-in the midst of the throne-a Lamb,-and he came and took the book.-And [the four-andtwenty elders] fell down before the Lamb,-and worshiped him that liveth for ever and ever" (v. 1, 5-8, 14).

42. V. THAT THE LORD IS CALLED A KING, AND THE ANOINTED. He is so called because he was the Messiah or Christ, and the word Messiah, or Christ, signifies king and the Anointed; hence it is that the name of king is applied to the Lord, as also that of David, who was king over Judah and Israel. That the name of king is applied to the Lord, and that he is also called the Anointed of Jehovah, is evident from many passages of the Word; thus it is said in the Revelation: "The Lamb shall overcome them, for he is Lord of lords, and KING OF KINGS" (xvii. 14). And in another place: "And he that sat upon the white horse had on his vesture a name written, KING OF KINGS and Lord of lords" (xix. 11, 16). It is on account of the Lord's being called a king that heaven and the church are said to be his kingdom, and that the annunciation of his coming into the world is called the gospel (or good news) of the kingdom. That heaven and the church are called his kingdom, may be seen in Matthew xii. 28; xvi. 28; Mark i. 14, 15; ix. 1; xv. 43; Luke i. 33; iv. 43; viii. 1, 10; ix. 2, 11, 60; x. 11; xix. 11; xxi. 31; xxii. 18; xxiii. 51. So in Daniel: "God shall set up a kingdom, which shall never be destroyed.—It shall break in pieces and consume all these kingdoms, and it shall stand for ever" (ii. 44). Again: "I saw in the night visions, and behold, one like the Son of Man came,-and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him; his dominion is an

everlasting dominion,—and his kingdom that which shall not be destroyed" (vii. 13, 14, 27). That his coming is called the gospel of the kingdom, may be seen in Matthew iv. 23; ix. 35; xxiv. 14.

43. VI. THAT THE LORD IS CALLED DAVID, appears from the following passages: "They shall serve Jehovah their God, and DAVID their king, whom I will raise up to them" (Jerem. xxx. 9). "Afterward the children of Israel shall return, and seek Jehovah their God, and DAVID their king, and shall fear Jehovah and his goodness in the latter days" (Hosea iii. 5). "And I will set up one shepherd over them, and he shall feed them, even my servant DAVID; he shall feed them and he shall be their shepherd: And I Jehovah will be their God, and my servant DAVID a prince among them" (Ezek. xxxiv. 23, 24). "They shall be my people, and I will be their God: and DAVID my servant shall be king over them; and they all shall have one shepherd; and they shall dwell in the land, even they, and their children, and their children's children, for ever, and my servant DAVID shall be their prince for ever; I will make a covenant of peace with them, it shall be an everlasting covenant with them" (Ezek. xxxvii. 23-26). "I will make an everlasting covenant with you, even the sure mercies of DAVID. Behold, I have given him for a witness to the people, a leader and commander to the people" (Isaiah lv. 3, 4). "In that day I will raise up the tabernacle of DAVID that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old" (Amos ix. 11). "The house of DAVID shall be as God, as the angel of Jehovah before them" (Zech. xii. 8). "In that day there shall be a fountain open to the house of DAVID" (Zech. xiii. 1).

44. He who knows that by David is meant the Lord, is enabled to comprehend how David in his Psalms so often wrote concerning the Lord, whilst he seems to speak only of himself; as in Psalm lxxxix., where is the following passage: "I have made a covenant with my chosen, I have sworn unto David my servant; thy seed will I establish for ever, and build up thy throne to all generations; and the heavens shall praise thy wonders, O Jehovah; thy faithfulness also in the congregation of the saints. Thou spakest in vision to thy Holy One, and saidst, I have laid help upon one that is mighty, I have exalted one chosen out of the people: I have found David my servant; with my holy oil have I anointed him: with whom my hand shall be established: mine arm also shall strengthen him: my faithfulness and my mercy shall be with him, and in my name shall his horn be exalted: I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my Father, my God, and the Rock of my Salvation: Also I will make him my First-born, higher than the kings of the

earth::-my covenant shall stand fast with him: his seed also will I make to endure for ever, and his throne as the days of heaven. Once have I sworn by my holiness, that I will not lie unto David; his seed shall endure for ever, and his throne as the sun before me: It shall be established for ever as the moon, and as a faithful witness in heaven" (verses 3-5, 1921, 24-29, 35-37). So, also, in other Psalms; as Psalm xlv. 2-17; cxxii. 4, 5; cxxxii. 8—18.


45. From the numerous passages adduced from the Word in the preceding article, it may appear, that the Lord is called Jehovah, the God of Israel and of Jacob, the Holy one of Israel, the Lord, and God; as also King, the Anointed, and David; whence it may be seen, though still but as through a glass, darkly, that the Lord is the very God, from whom the Word is, and of whom it treats. Now it is generally known throughout the world, that God is One; a truth which, no man, possessed of sound reason, denies: what further, then, remains to be done, is, to confirm this truth from the Word; and to shew, in addition, that the Lord is that God.

I. THAT GOD IS ONE, is confirmed by these passages of the Word: Jesus said, "The first of all the commandments is, Hear, O Israel, the Lord our God is ONE LORD; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind" (Mark xii. 29, 30). "Hear, O Israel, Jehovah our God is ONE JEHOVAH. And thou shalt love Jehovah thy God with all thy heart, and with all thy soul" (Deut. vi. 4, 5). One came unto Jesus and said, "Good master, what good thing shall I do that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but the ONE GOD" (Matt. xix. 16, 17). "That all the kingdoms of the earth may know, that thou art Jehovah, even THOU ONLY" (Isaiah xxxvii. 20). "I am Jehovah and there is NONE ELSE; there is NO GOD BESIDE ME;-that they may know from the rising of the sun, and from the west, that there is NONE BESIDE ME. I am Jehovah, and there is NONE ELSE" (Isaiah xlv. 5, 6). "O Jehovah of Hosts, God of Israel, that dwellest between the cherubim, Thou art the God, even THOU ALONE, of all the kingdoms of the earth" (Isaiah xxxvii. 16). "Is there a God BESIDE ME? yea, there is No GOD; I KNOW NOT ANY" (Isaiah xliv. 8). "Who is God SAVE JEHOVAH, or who is a Rock, SAVE OUR GOD?" (Psalm xviii. 31.)

II. THAT THE LORD IS THAT GOD, is confirmed from the following passages of the Word: "Surely God is in thee, and

there is NONE ELSE, there is no GOD; verily, thou art a God that hidest thyself, O God of Israel, the Saviour" (Isaiah xlv. 14, 15). "Who hath declared this from ancient time?-Have not I Jehovah? and there is NO GOD ELSE BESIDE ME, a just God and a SAVIOUR, there is NONE BESIDE ME. Look unto ME, and be ye SAVED, all the ends of the earth; for I am God, and there is NONE ELSE" (Isaiah xlv. 21, 22). "I am Jehovah, and BESIDE ME there is NO SAVIOUR" (Isaiah xliii. 11). “I am Jehovah thy God,—and thou shalt know NO GOD BUT ME, for there is NO SAVIOUR BESIDE ME" (Hosea xiii. 4). "Thus saith Jehovah the King of Israel, and his REDEEMER, Jehovah of Hosts, I am the First, and I am the Last, and BESIDE ME there is NO GOD" (Isaiah xliv. 6). "Jehovah of Hosts is his name, and thy REDEEMER the Holy One of Israel; the God of the whole earth shall he be called" (Isaiah liv. 5). "Jehovah shall be king over all the earth, and in that day there shall be ONE JEHOVAH, and his name ONE" (Zech. xiv. 9).

Now as the Lord is the only Saviour and Redeemer; and yet it is said, that Jehovah is the Saviour and Redeemer, and that there is none beside him; it follows, that the One God is no other than the Lord.


46. JESUS says in Matthew, "All power is given unto me in heaven and on earth; go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the consummation of the age" (xxviii. 18, 20). It has been already shewn, that the Divine which is called the Father, and the Divine which is called the Son, are a One in the Lord; it shall therefore now be shewn that the Holy Spirit is the same with the Lord. The reason why the Lord enjoined the disciples to baptize in the name of the Father, of the Son, and of the Holy Spirit, was, because there is in the Lord a trine or threefold nature, consisting of the Divine which is called the Father, the Divine Human which is called the Son, and the Divine Proceeding which is called the Holy Spirit. The Divine which is the Father and the Divine, which is the Son, is the all-originating Divine, [est Divinum ex quo,] and the Divine Proceeding, which is the Holy Spirit, is the Divine Medium of operation [Divinum per quod]. That the Divine proceeding from the Lord is no other than the Divine which is himself, will be seen in the tracts on the Divine Providence,

Omnipotence, Omnipresence, and Omniscience ;* for it is a subject that requires deep investigation. That there is a trine or threefold nature in the Lord, may be illustrated by comparison with an angel, who has a soul and a body, and also a proceeding (sphere] which proceeds from him, which is still himself, although external to himself. It has been granted me to know many particulars concerning this proceeding [sphere], but this is not the place to introduce them. Every man who in his life looks to God, is first of all, after death, instructed by the angels, that the Holy Spirit is not a person separate from the Lord, and that the terms to go forth, and to proceed, mean no other, [in reference to the Lord,] than to enlighten and teach by his presence, which is always according to the reception of him. Hence many, after death, relinquish the idea of the Holy Spirit which they had conceived in the world, and receive this idea, that it is the presence of the Lord with man by angels and spirits, by, and according to which, man is enlightened and instructed. It is moreover, customary in the Word, to name, as it were, two Divines, and sometimes three, which, notwithstanding, are but one; as Jehovah and God, Jehovah and the Holy One of Israel, Jehovah and the Mighty One of Jacob, also God and the Lamb; yet as these are but one, it is also said in other places, that Jehovah is God alone, Jehovah only is Holy, that he is the Holy One of Israel, and that there is none beside him. Further, the word Lamb is sometimes used to express God, and the word God to express tbe Lamb: the latter case occurs in the Revelation, the former in the Prophets. But that it is the Lord alone who is understood by the terms Father, Son, and Holy Spirit, in Matt. xxviii. 19, appears from the verses which precede and follow. In the preceding verse the Lord says,

power is given unto me in heaven and in earth ;” and in the subsequent verse, "Lo, I am with you always, even unto the consummation of the age;" Thus he speaks of himself alone; and the reason why he mentioned the Father, Son, and Holy Spirit, was, to instruct the disciples that the Trinity was in him.

To prove more clearly that the Holy Spirit is not a Divine distinct from the Lord, it may be expedient to shew the meanings attached in the Word to the term Spirit. It means, I. The life of man in general. II. As the life of man varies according to his state, by Spirit is also signified the particular affection of his life. III. Also the life of the regenerate, which is called spiritual life. IV. But where Spirit is mentioned in reference to the Lord, it signifies his Divine Life, consequently the Lord himself. V. And specifically the life of his Wisdom, which is called Divine Truth. In the last place it shall be shewn, that

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* See the Divine Love and Wisdom, &c.

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