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Him of their substance, and so sorrowful that He often wept; yet He dried the tears of thousands, healed all who came to Him of every disease, and by a word of power raised the dead, from their bed, from their bier, and even when corruption had begun to do its loathsome work. He had His days of darkness, when He could say, "Now is my soul troubled;" yet a voice from heaven even then witnessed to His glory. He washed the feet of His disciples, yet it was at the very moment when, "knowing that God had given all things into his hands, that he came from God, and went to God." He died and was buried, but though, during all the hours which marked that saddest of all tragedies, there were signs of human woe and weakness, as if "Himself He could not save," yet what signs of dignity and superhuman majesty! For He was addressed on the cross as a King by a dying criminal, and as a King He promised to save him; while the darkened sky, the rending rocks, and all the august circumstances which attended His humiliation, proclaimed, with the centurion, "Truly this was the Son of God!" He lay in the grave, and His body received the tears and affectionate ministrations of attached friends; but an angel descended and rolled away the stone; the Roman guard became as dead men; "the Lord was risen indeed!" and He appeared to His disciples, and so overcame the unbelief of Thomas by His very presence, bearing the marks of His human sufferings, that the doubter fell down and "worshipped Him," saying, "My Lord, and my God!" Jesus remained on earth for forty days, and we still "behold the man." He conversed familiarly with His apostles, ate and drank with them, and instructed them in the things pertaining to His kingdom: but He ascended to heaven before their eyes, while angels announced His second coming; and soon the descent of the Holy Ghost, with the great ingathering to the Church which followed, testified to the truth of the apostolic preaching, that Jesus was the Son of God, and that all power was given to Him in heaven and on earth!

      Now, in all this eventful history, there was that very combination of earth and heaven, of the human and superhuman, which received an interpretation from the fact only of Christ's divine and human nature, and which, along with Christ's own words, and the teaching of His Spirit, made the apostles accept the doctrine with profound conviction and deep joy; although, without some such overwhelming evidence, the very thought must have been to them a blasphemous idolatry. They believed, because they had sufficient grounds, from facts, for their belief. We cannot, therefore, think that those who rejected the claims of Jesus, and executed Him as a blasphemer, were right, and that the apostles, who acknowledged Him as one with God, were wrong, or that their faith will ever be put to shame!

      We have thus considered the Person of Jesus in the light of His own teaching, as that too was understood at the time, both by enemies and friends, and also in the light of the faith and teaching of His apostles.

      4. But there is yet another aspect in which we may view this question—viz., the faith and views of the Christian Church.

      As to the faith of the Church, using that word as expressing its creed, it is historically certain that since the days of the apostles till the present time, this doctrine has formed a sine qua non of the creed of the whole Church, whether called Popish, Protestant, Greek, Armenian, Nestorian, &c.—of every branch, in short, with the exception of the Unitarians. Amidst all differences, the millions of professing Christians have agreed from age to age in this article. No theological strifes or angry passions, no dissents or reformations, have disturbed this truth as the foundation-stone of the Temple. Now, if Christ is not a divine person, it follows that the Christian Church is one huge institution of idolatry. We do not, observe, attempt as Christians to conceal our faith in Christ's divinity, or to modify it so as to escape, if possible, such an imputation. We necessarily accept this conclusion, unless our faith is grounded on fact. We boldly declare that we believe in Jesus of Nazareth; love Him, trust Him, obey Him, as we do God Almighty, and with the same degree of faith and reverence. In the one name of the Father, Son, and Spirit, we have been baptized, and that name we honour as One, ascribing equal glory to each Person in the Godhead. Such a creed as this may startle some and offend others, but it is nevertheless the creed which is and has been the faith of universal Christendom, which millions with ourselves believe unhesitatingly, and confess as boldly as they do their faith in the being of God. Now what we assert is, that if Jesus was a mere man, or was not "God manifest in the flesh," we and all Christians so believing are idolaters in the strictest sense of that word. Our churches are idol temples where a dead man is worshipped; our ministers idol priests, who ever preach and commemorate this man, pray to him, sing praises to him, and consecrate generation after generation to his service; our people commit their souls and bodies to the keeping of this man for time and eternity, and all their hopes are inseparably connected with him as their Lord;—while amidst this universal defection of the human race, this wide-spread idolatry which has taken possession of the most cultivated and intellectual nations, and threatens to overrun the world and absorb all other idolatries into itself, there appears but a trifling number who maintain the pure light of theism, and preserve the truth of God unsullied for the coming, and it is to be hoped, therefore, for better, ages of the world. And who are these? Jews, Deists, and Unitarians. On these depend the world's hopes of its ever becoming regenerated by a theology of truth regarding God. Now, does it seem probable, we ask, under the government of God, that these have discovered the truth on such a fundamental fact in religion, while universal Christendom for eighteen centuries has believed a lie?—and such a lie! As a question of probability, what weight can we attach to this testimony, balanced not against numbers merely, but numbers along with the intellect, culture, and character of those who have believed in, derived their soul's good from, and perilled their soul's existence upon, Christ's divinity?[A]

      [Footnote A: Mr. Greg in his Essays, which at first appeared in the Edinburgh Review, admits this alternative. His language is, "To a philosophic inquirer there will appeal little doubt that Trinitarianism and idolatry—the worship of Christ as God, the worship of saints, the worship of the golden calf, have one common origin, the weakness of human imagination and the unspirituality of human intellect."—Vol. i., p. 61. Mr. Greg also says, in a note to the above—"To accept the orthodox view of the Christian Revelation," (i.e., Christ's divinity,) "is to our apprehension to deny the divine origin of the Jewish religion." But was not "the view" of Jesus himself and His apostles the "orthodox" one? And did they deny the divine origin of the Jewish religion? Who is right—Mr. Greg or——?]

      Consider also, as I have suggested, the effect produced by such a faith when real upon the religious ideas regarding God of all who really hold it. On the supposition, for example, that the Christian's faith in Jesus is vain—that he is worshipping, loving, serving a creature, or a mere creation of his own mind, instead of the only living and true God—how can we account for the actual results of a faith so false and blasphemous upon his ideas regarding God?

      It is not denied that a vast body of men and women in every age have had sincere faith in Jesus as God, and loved Him with their whole soul. Now, what effect has such faith upon their views of God, and their feelings towards the Supreme Creator and Upholder of all things whom "pure Theists" profess alone to worship? Has this faith in Jesus as divine had the effect of producing false impressions of God on the Christian's heart; of exciting low and degrading views of His being and attributes, lowering as it were the Majesty of the heavens from His throne, bringing Him to the level of our every-day humanity, and presenting Him to the mind and imagination in an aspect which inspires no reverence? Or has it not had the very opposite effect, and that, too, just in proportion as the worshipper has apprehended the oneness, in His divine nature, of the Son with the Father? Has not God, then, appeared more glorious and majestic than ever; His throne more elevated above every other throne; His glory more visible in heaven and earth? Can any Jew, we ask, however devout, appreciate more fully than a Christian the Old Testament descriptions of the unity and perfections of Jehovah, or prostrate himself with a more simple, undivided, and confiding heart before the God of Abraham, Isaac, and Jacob? Can the synagogue sing David's psalms with more truth than the church? or does Unitarianism withdraw any veil which conceals the perfections of God as Creator, Ruler, or Father, from the eyes of him who has intense and undying faith in Jesus as the Eternal Son? Oh! where on earth can we find more exalted and pure thoughts of the one living and true God, as revealed in nature and in the Old Testament, profounder admiration of His character, or deeper reverence for His will, than among Christians who love and honour the Son even as they

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