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CHAP. IV. • ^ One God.

JESlJS CHRIST and his apostles believed there was one God: and they taught their disciples the same belies.


in our modern copies, named in the same sentence, one absolutely, with whom the -word wat; and the other, with the character of being -with God. A character clearly distinguishing the latter from the former; and strongly denoting Christ's special presence, intimacy, and favour •with Go D; but as strongly also denoting, his not being that God, with whom he vvas: nor God indeed, in the highest fense of that word. Otherwise it would follow, that St. John held and taught two Gods in the christian religion, in the highest sense of the word, who were equal, and companions one with the other. A notion utterly contrary to his whole Gospel, and to many hundred texts in the New Testament; and contrary to the express words and doctrine of Jesus Christ himself, as related by St. John himself. See chapters, Of God; of Christ; and the whole seventeenth chapter of St. John's Gospel, where Chris, in most devout and express words, stiles the Father, the tnly.true God.

6. For the honour of St. John, and the christian re* lighn too, it is most reasonable to suppose, that in St.


Christ said, There is no one good, so commonly called, but one, that is God; or only the one God. "Mark x. 18. Cant. MS. Clem. Alex, adds, my Father, who is in heaven.


John's original it was written, not eto; <n o Aoyoi, but e«t/ ,iv o Aoyii. And so the sense of St. John h—ln or at tie' beginning, of the Gospel, was the Word, that is, the preacher, the great publisher and interpreter of God's will; and this preacher was with God: that is, intimate in the favour and the knowledge of the will of God.. and then it is added,—and this was God's preacher. This reading is confirmed by St. John himself, who expressly tells us, Rev. xix. 13. that Christ's name was, or hath been called, in my Gospel, &C.—0 Aoyoi T,u Qnv, the word of Goo, that is, the preacher of God's word, or the publijher of God's mill.—And this character of Jesus Christ is confirmed by his whole ministry, through all the four gospels: in which we find Christ very often declaring, that the dottrinc he taught, and the words he spake were not his own, but his that sent him. 1 am doing nothing from myself, saith Christ, but as my Father hath

taught me, those things I am speaking. The word which ye are hearing is not mine, but the Father's Who

Hath Sent Me, John vii. 16, 17, 18, 28. viii. 28.

Xiv. 24.

If the reading in the Alexandrian MS. xUXilai, Rev.

xix. 13, be preserred to the text in the other Greek

copies, then St. John seems to intimate, that Christ - had been named, or called the Word of God, by himself

The scribes and pharisees held the same great truth, as appears in the discourse they had about Christ's forgiving sins; for they said, fVh$ can forgive Jim but the one God? Mark ii. 7. Luke v. 2f.

Mat. xxii. 36, 37. Mark xii. 29—32. Christ being asked by one of the scribes, a lawyer, which was the great or chief commandment in the law.? cites Deut. vi. 4, 5. Hear,0 Israel, thy God is one Lord, or Jehovah.—The scribe approved this answer of Christ, saying, There is . but one God, and there is not any other but he, or befides him. Here again there is a persect agreement between Christ and the lawyer in this great point—that there is but one Gob.

Jesus Christ in his most solemn prayer to the Father, John xvii. throughout, spake these decisive words, incapable of being perverted by any skill or criticism. This is life eternal, to acknowledge thee, O Father,ro be the only true God.

St. Paul saith, It is one God who will justify. Rom. iii. 30.

self and others too. If, I say, that be the true read^ ing of the text, then it is no remote, but a reasonable conjecture, that Jesus Christ might be commonly named, spoken of, and mentioned by this distinctive character, the word of God. As he is also called the Christ of Got). Luke ix. 20. 1 Cor. iii. 23. And, the power t/Gou: and the wisdom of God. 1 Cor. i. 2*. And the Lord's Chist; and God's Christ.

Rev. xi. 15. xii. 10. „ ,'


We, Corinthians, know that there is none other God but one. For to us, to you christian Corinthians and to me, there is one God the Father 1 Cor. viii. 4, 6. In this noted text St. Paul appeals to the Corinthians, as persons persectly acquainted with

this great truth.

There is One God and Father of all, who is over

all, and through all, and in you all. Ephes. iv. 6.

There is one Godand one mediator—the man Christ Jesus. 1 Tim. ii. 5. •

Sr. James saith, Thou believest that there is one God, so sar you are right, but this even the devils do and tremble. Jam. ii. 19.

These passages are express: the texts to the same purpose are very numerous in the Old and New Testaments. See the following chapters, Of God one person—Of God one spirit—Of God the father —Of God mentioned with charactcrs and attributes all singular; and several with terms exclusive of any other being*.


* In fliort, it is not only the general language and sense of the bible; but the general belies and sense of creeds and consessions of all christians that agree in this great and fundamental article of faith, that there is one God, and but one God. The Nicene Creed begins thus, I believe in one God the Father: and with the very same words began many of the *ntient creeds\ both Greek and Latin: Dr. Pearson on the



God filled a spirit, that is one spirit, &c.

JESUS CHRIST taught God to be a spirit, or one spirit. A very remarkable passage to this purpose we find John iv. 20—24. where Chrisl spake thus to the Woman of Samaria, who thought the mountain


creed saith from Ruffin in {Symbol, that, before the Coun. cil of Nice, in this (the Apostles Creed) all the Eastern churches expressed this article thus, / believe in one God the Father Almighty,

"It is necessary to believe the unity of the Godhead, "lest our minds should wander and fluctuate in our "worship about various and uncertain objects.—If we "should apprehend more Gods than one, I know not "what could determine us to the adoration of one, ra"" therthan another, for where no difference appears, "and no difference could be, if all by nature were ** Gods, what inclination, what reason could we have «* to preser any one before the rest for the object of «' our worship'

"And it is necessary also to believe the unity of

11 God,—for without such belies we cannot give

"" unto God the things that are God's. It being

"part of the worship and honour due unto God, to


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