Chapter II

Containing an examination of the divine testimony concerning the origin of the highest and most glorious character of the Son of God.

1. The testimony of the Prophets and Apostles.

Col. 1:15—19. Who is the image of the invisible God, the first-born of every creature; for by him were all things created, etc.; for it pleased the Father that in him should all fulness dwell. Heb. 1 chap. God — hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds, who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, etc. being made so much better than the angels, etc. And again, when he bringeth the first begotten into the world, he saith, and let all the angels of God worship him. — Unto the Son he saith, thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. John 1:14. And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. Rev. 19:13. His name is called the Word of God. John 3:31, 32. He that cometh from heaven is above all. And what he hath seen and heard that he testifieth. 34. For he whom God hath sent speaketh the words of God: For God giveth not the Spirit by measure unto him. 35. The Father loveth the Son, and hath given all things into his hand. 1 Cor. 11:3. The head of Christ is God. Rev. 1:1. The Revelation of Jesus Christ, which God gave unto him. Acts 2:22. Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him, etc. Acts 10:38. God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing good, etc.; for God was with him. 1 Peter 1:22. — God that raised him up from the dead, and gave him glory. Rom. 2:16. — God shall judge the secrets of men by Jesus Christ. Acts 10:42. — Ordained of God to be the Judge of quick and dead. Acts 17:31.

2. The testimony of Jesus Christ.

Rev. 3:14. These things saith the Amen, the faithful and true Witness, the beginning of the creation of God. John 6:57. — I live by the Father. 5:26. For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment, etc. Matt. 11:27. All things are delivered unto me of my Father. 28:18 All power is given unto me in heaven and in earth. John 17:2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. John 10:18. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. John 5:19. Verily, verily, I say unto you, the Son can do nothing of himself. John 14:10. The Father, that dwelleth in me, he doeth the works. John 5:22. For the Father judgeth no man; but hath committed all judgment unto the Son: That all men should honour the Son, even as they honour the Father. John 17:24. Father, I will that they also whom thou hast given me be with me where I am; that they may behold my glory which thou hast given me: For thou lovedst me before the foundation of the world. John 17:5. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. John 8:26. — He that sent me is true; and I speak to the world those things which I have heard of him. John 12:49. For I have not spoken of myself; but the Father which sent me, he gave me a commandment what I should say, and what I should speak. John 7:16. My doctrine is not mine, but his that sent me. John 6:38. For I came down from heaven,not to do mine own will, but the will of him that sent me. Luke 22:29. And I appoint unto you a kingdom, as my Father hath appointed unto me. Matt. 12:28. But if I cast out devils by the Spirit of God, etc.

3. The testimony of God the Father.

Ps. 89:19. 'Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty. 25. I will set his hand also in the sea, and his right hand in the rivers. 26. He shall cry unto me, thou art my Father, my God, and the rock of my salvation. 27. Also I will make him my first born, higher than the kings of the earth. Ps. 2:7. Thou art my Son; this day have I begotten thee. Isa. 42:1, 6. Behold my servant, whom I uphold, mine elect, in whom my soul delighteth: I have put my Spirit upon him. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant to the people, for a light of the Gentiles. Heb. 1:6—9. And again, when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him. — Unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God hath anointed thee with the oil of gladness above thy fellows.

Guided by the light of heavenly truth, let us now proceed to the consideration of the following important and highly interesting question. Is Jesus Christ called God, is he worshipped, has he created the universe, is he preserver and Saviour and King and Judge, as theself-existent, independent, omnipotent and only true God; or as the Son of God, begotten, upheld, exalted and glorified by the Father?

Revelation alone must answer this question. Let no conclusion of imperfect reason, no false inferences of our erring minds, no prejudice in favour of our long cherished systems, prevent our receiving the divine testimony on this subject.

Let us first consider in what sense the scriptures of truth apply the title of God, to Jesus Christ.

That the mere application of this title to Christ, does not prove him to be the self-existent Deity, is evident from the 82nd Psalm, where we find it applied to earthly rulers. See also Exod. 7:1; 22:28; John 10:35. From Heb. 1:8 it is evident that it is as the begotten Son, that he is called God. "Unto the Son he saith, thy throne, O God," etc. And in the very next verse, and in immediate connection, the same person who is called God, is plainly represented as having a God. "Therefore God, even thy God," etc. See also John 20:17; Rev. 3:12. Here then, the scripture, which is its ownbest interpreter, plainly teaches us that he is not called God in the highest sense; for the supreme Deity can neither be begotten, nor have a God.

John 1:1. In this passage of divine truth, it is declared that the Word, who is called God, "was with God." Here also, the holy scripture teaches us, that in whatever sense the Word is called God, he is a distinct being from the supreme God, otherwise he could not be said to be with God. Now, as it is no where expressly revealed that the Word or Son is "the same numerical essence," or the same being as the Father, how can the passage bear such a construction? We have scripture authority for saying, that the term God is sometimes used in an inferior or figurative sense; but have we any authority from scripture or reason for saying, that the supreme God was with the supreme God? "To what class of men could John address the asseveration," that the supreme God was with himself? "Where did these singular heretics suppose" the supreme God was, except with himself? Is there any intelligible idea in the proposition, that the same numerical essence was with the same numerical essence?

The scriptures of truth afford more light on this important text. In John 17:5, our dear Redeemer prays, "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." Here it is just as evident that the glory of the Word cannot be the glory of the supreme Deity, as that supreme Deity cannot be a subject of prayer. This cannot be considered the prayer of his human nature, for that nature, so far from enjoying glory "before the world was," did not exist. Our Saviour evidently refers to the state of which John wrote, John 1:1. The same nature prays as then existed, to be restored to the same glorious condition. Does not this conclusively prove that the Son is dependent on the Father, for the highest glory he possesses?

Rev. 19:13. Here we are instructed that the Word is "the Word of God." Is it not the design of the Spirit of truth to teach us, by this term, that the Son is the medium of communication or manifestation of all the glory of God, (in creation, providence and redemption,) to his intelligent creatures? "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." "He that hath seen me hath seen the Father."

Rom. 9:5. Christ — who is over all God blessed for ever. Amen. Here our precious Redeemer is again called God, over all God, which is expressive of his high authority and dominion. Compare this passage with Ps. 45:6, where Jesus is called God on the throne of the mediatorial kingdom. In the view of this glorious character, believers love and adore him. But whether he is possessed of this dominion, of independent right, or by the pleasure and appointment of the Father, the scriptures must determine. Dan. 7:13, 14. I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 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, which shall not pass away, and his kingdom that which shall not be destroyed. Matt. 28:18. All power is given unto me in heaven and in earth. John 17:2. As thou hast given him power over all flesh, etc. Luke 22:29. I appoint unto you a kingdom as my Father hath appointed unto me. Ps. 2:6, 8. Yet have I set my King upon my holy hill of Zion. Ask of me and I shall give thee the heathen for thine inheritance, etc. Acts 5:31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins. Here we are taught that Jesus Christ executes the high offices of Prince and Saviour; that he gives repentance, and forgives sin, all by the power and appointment of the Father.

The term "fellow," in Zech. 13:7 has been supposed to denote perfect equality. Let Heb. 1:9 be considered. Here the Son of God is said to have been anointed with the oil of gladness above his "fellows." Whether the term here means those "many brethren" of whom he is "the first born," or the angels of heaven, it cannot mean perfect equality, for the Son has "a more excellent name" than either.

If, then, the blessed God hath been pleased to glorify his only begotten and well beloved Son, and to accomplish his eternal purposes of wisdom and love, by setting him on the throne of the universe; is it not perfectly consistent with such a design, that Jesus Christ should be distinguished with adequate titles of dignity and glory? If they were called God to whom the word of God came; if even a material monument of the Lord's goodness may be called by the name of Jehovah, Exod. 17:15, are we surprised to find the Son (who is the brightness of the Father's glory, and the very image of the invisible God,) called God, over all God, the Lord of hosts, etc.? These appellations are perfectly appropriate. He is over all Ruler or God. He is the Lord of all the Hosts of heaven and earth, for to this pre-eminence "God hath highly exalted him."

It is the delightful privilege of the redeemed, both in heaven and on earth, to ascribe "glory and dominion for ever," "unto him that loved us, and washed us from our sins in his own blood."

Let us examine the divine testimony respecting this holy worship. On what account is it offered to the Lamb? John 5:22, 23. For the Father judgeth no man; but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. I think it must be admitted, that no passage can be found which expresses higher honour to the Son than this. And it is very remarkable that this passage which has been so often quoted as proof of the Son's supreme deity, itself contains proof to the contrary. The reason why we are to honour the Son as we do the Father, is here assigned. Is it because he is "the same numerical essence?" No, but because the Father "hath committed all judgment" unto him. Unless then, we say, that we honour the Father because of authority committed to him, we must acknowledge that this very passage teaches us that we do not honour the Son in all respects as we do the Father.

Phil. 2:9—11. Wherefore God also hath highly exalted him, and given him a name which is above every name, that at (or in) the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. How evident it is from this text, and the precious truth in its connection, that the Son of God is worshipped, not as supreme Jehovah, but on account of his great humiliation and perfect accomplishment of the mediatorial work: and that this worship is to the glory of God the Father.

Rev. 1:5, 6. In this passage he is worshipped because he has loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father. Rev. 5:12. As the Lamb that was slain. Matt. 14:33. His disciples worshipped him as the Son of God. Rev. 5:13 and 7:10. He is worshipped in distinction from him that sitteth on the throne.

Shall we then, set in opposition to the divine testimony, the dictates of fallible reason, and say it is idolatry to worship him in distinction from "the only true God" who sitteth on the throne? Is it then idolatry to worship him to the glory of God the Father, and because the Father commands it? Shall we charge the worshippers in heaven with idolatry? It is remarkable that many Unitarians and Trinitarians, have wandered so far from what appears to be the truth, as to meet at the same point of error. Both refuse to imitate the heavenly worshippers, who worship the Lamb in distinction from the "most high God" who sitteth upon the throne.

The worship of the Son of God has been supposed by some to be inconsistent with the declaration of Jehovah, "My glory will I not give to another." But what is the glory of Jehovah? Is it not the glory of underived and independent existence? Is it not the glory of possessing in himself infinite perfection; and of being, consequently, the Supreme object of the love, confidence, and worship of all intelligences? If, then, the Father requires us to worship the Son, who is a distinct person, as the self-existent and independent Jehovah, it appears that he has given his glory to another. But if he only requires us to honour and worship him on account of all judgment or authority being committed to him by the Father; and if he requires us to worship the Son "to the glory of the Father," it is evident that he has not given his glory to another.

It is admitted that it would be idolatry to worship two or more distinct persons or beings, considering them in all respects equal, for this would be worshipping two or more supreme Gods. There are many pious Trinitarians who profess to believe the divine unity, who, nevertheless, worship three distinct equal persons. I do humbly and seriously suggest for their candid and solemn consideration, whether this is consistent with their belief of the unity of God? And whether they can find a single precept or example for such worship in the scriptures of truth? I beseech them to reflect, whether it is possible for them, when they are worshipping, to have an idea of three distinct equal persons, without having an idea of three distinct equal beings? Is it possible for any one to conceive of "him that sitteth on the throne," as supreme God, and of him who is at the right hand of him who sitteth on the throne, as supreme God, without conceiving of two supreme Gods?

The repetition of the term Holy, as in Isa. 6:3, "Holy, holy, holy is the Lord of Hosts," has been thought by some to denote the doctrine of the Trinity. It is evident, however, that such repetition is only significant of the importance of the subject. Thus we read in Jer. 22:29, O earth, earth, earth, etc. And Ezek. 21:27, I will overturn, overturn, overturn it, etc. Indeed, it is the practice of the Hebrews to this day, to say over some of their prayers or praises three times. They have no faith in the doctrine of the Trinity.

It has been often asked, How can Jesus be present with his assembled disciples according to his promise, Matt. 18:20, except he is the omnipresent Jehovah? If we consider that the Spirit is given him without measure by the Father, John 3:34, we may easily conceive of his being spiritually present, not only in all parts of this atom of a world, but in all parts of the created universe. As the Son of God cast out devils by the Spirit of God, Matt. 12:28, so by the same Spirit, he is present with all true worshippers. John 3:34 however teaches us that he is not infinite in himself, for if he was, he surely could not need any thing to be given him by another.

"God is a spirit," the only "eternal Spirit." Consistently with this plain truth, we never find the Holy Spirit worshipped in distinction from the Father. If we did, we must either suppose two eternal spirits, or another spirit inferior to the Father. The following passage expresses an identity of the Father and the Spirit which is totally inconsistent with distinct personality. 1 Cor. 2:11. For what man knoweth the things of a man, save the spirit of man which is in him? even so, the things of God knoweth no man, but the Spirit of God. The apostle indeed prayed, 2 Cor. 13:14. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. Amen. But if this is a proof of the Spirit being a distinct person, the prayer of John, Rev. 1:4, appears to afford equal proof that the Spirit consists of seven distinct persons. In Luke 2:32, 35, we are taught that Jesus is the Son of the Highest, and the Holy Ghost is the power of the Highest.

The pious author of those Trinitarian doxologies, which are now preferred by many christian assemblies, to the inspired one of Rev. 5:13, confessed "that there is in scripture no express precept for addressing such worship to the Spirit, nor any example of it, and that therefore this ought not to be considered as a necessary part of christian worship; though he thought it lawful, because the Spirit or power of God is truly divine."¹ How lawful that worship is, for which we have neither precept or example in theword of truth, may be learned from "the faithful witness," John 4:24. God is a Spirit; and they that worship him must worship him in spirit and in truth. John 17:17. Thy word is truth.

Let us then no longer worship according to "the precept of men," but unite in the holy anthem of celestial praise. Rev. 5:13. Blessing and honour and glory and power, unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

To him that sits upon the throne,

Be honour, praise and glory given;

Loud hallelujahs to the Lamb,

By all on earth, and all in heaven.