« PreviousContinue »
preme God, he must not have as much right to give the Father, as the Father can have to give him ? And whether, upon this supposition, it can be proper for Christians to pray to the Father to give them his Holy Spirit?
ANSW. As to the rights and privileges among the sacred Three; they are best known to themselves. And who are we, that we should pretend to fathom the depths of the divine nature, or the ineffable economy of the three Persons ? Scripture calls the Spirit, the Spirit of the Father, and not vice versa, and directs us to ask the Father to give his Spirit to us. This is sufficient for us to know, and is a direction to our practice.
QUERY 13. Whether it be an intolerable crime in ministers, and such as deserves ejectment, for them to hold, that Christ alone is the King of his Church? And that Christians are to receive his words only, as the authentic rule of their faith, without subjecting their faith to the authoritative interpretations of any men upon earth? Answ. This Query is too loose and general to admit any
close determinate answer. I shall only observe, that these gentlemen know at other times how to interpret the alone King, or only Potentate, so as to leave room for subordinate governors. And I know not any one that contends for more, or ever pretends to equal themselves to Christ. Arians, perhaps, or Socinians, having brought Christ down to the rank of creatures, or of men, may
in time take upon them farther : but the Trinitarians will never be wanting in their honour to Christ, or the alone King, and the alone God, not exclusive of, but in conjunction with God the Father and the Holy Ghost; not abridging all or any of the three sacred Persons of the liberty of appointing subordinate ministers, rulers, or governors, to act under them, according to such rules, laws, and measures, as infinite wisdom shall see good and proper.
IN THEIR ACCOUNTS OF
GOD THE FATHER
GOD THE SON:
BY WAY OF REJOINDER TO A PAMPHLET,
THE SCRIPTURE AND THE ATHANASIANS COMPARED,
IN TWO PARTS.
Let them be taken in the crafty wiliness that they have imagined.
I SHALL lay before the reader the plain account of Scripture in one column, and the true account of what the modern Arian scheme is in the other: which I will endeavour to make as plain as any thing of that nature can be; and leave the reader to judge whether it be agreeable to Scripture or no, and so choose or refuse it after a rational and faithful examination.
ARIANISM There is but one God, Our modern Arians all imone adorable Goda, Jeho- plicitly or consequentially teach, vahb, and God of Israel. some expressly say, that there Before whom was there no are more Gods than one : two God formed, neither will Gods at least, both of them there be after him. This
adorable, and to be served with one God will not give his religious worship. One of the glory to anotherd; that is, the other in duration, and in will not allow any other God every perfection. The greater to claim the glory of being God has given the glory of adored, either against him, religious worship to the lesser or with him ; being ex
Gods is supposed to be after • Exod. xx. 3. Isa. xliv. 8. xlv. 5. I Cor. viii. 4. b Deut. vi. 4. Mark xii. 29. Isa. xly. 21. xlii. 8.
a The Scriptures and Athanasians xliii. 10.
Compared, p. 4.
GOD; thereby, so far, resigntremely jealouse of his ho- ing up his peculiar privilege, nour, the honour of being and his appropriate honours : served with religious wor
only the glory of being undeship, which both under the rived, which he cannot possibly Old and New Testament give away if he would, he will
notc (good reason why) part was due to God alonef, and by which his superlative of prayer and praise, however,
with at any rate. The sacrifice MAJESTY and peerless per
is common to both the Gods; fections are to be acknow- who are accordingly to be holedged through the whole
noured with the like outward creation,
acts of worship, to be made higher or lower worship by the worshipper's inward intention ; and there are no outward acts left whereby common Christians may visibly distinguish the supreme God from the inferior God; though one be infinitely more excellent than the other; and though reason itself teaches that there ought to be as great a difference between the outward honours paid to this GOD and that God, as there is between this God and that God.
SCRIPTURE. Our Lord Jesus CHRIST is LORD Godh, Jehovahi,
d Isa. xlii. 8. xlviii. ll. . Exod. XX. 5. xxxiy. 14. f Matth. iv. 10: Rev. xix. 10. xxii. 9. 8 2 Kings xix. 15. Isa. xl. 9, 10, &c. xlv. 5, 6, 7. Jer. x. 10, 11, &c. * Luke i. 16, 17. John xx. 28. i Compare Isa. vi. with
ARIANISM. Our Lord Jesus Christ is by no means necessarily existing!,
b Mr. Whiston plainly; the rest covertly. c Modest Plea, &c. Continued, p. 7. Reply to Dr. Waterland's Defence, p. 201. d Modest Plea, &c. p. 17, 217. Second Letter to Dr. Mangey, p. 27.