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be upon his shoulder, and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. And the zeal of the Lord of hosts will perform this.”
THE DIVINITY AND HUMANITY OF CHRIST DIS
JOHN x, 30, and xiv, 28. I and my Father are one.--My Father is greater
4. REDEMPTION, by the precious blood of Christ, as of a lamb without blemish and without spot, implies both his divinity and humanity.
Christ is Immanuel, the Son of man, and the Son of God. The Jews believed him to be the Son of man; but they believed him not to be the Son of God. But said Jesus unto them, “When ye have Jifted
up the Son of man, then shall ye know that I am he:” that is, that he was Messiah, who is exhibited in the Scriptures of the Old Testament. Therefore if the Jews would search the Scriptures, they would find that Christ the Son of man, was also, the God of their father Abraham, who saw his day, “and was glad.” And, Jesus said unto them, Verily, Verily, 1 say unto you, before Abraham was, I am."
It is evident from the Scriptures, that Christ is veriily man, and truly God. And this we ought to believe, unless it can be proved to be impossible, in the nature of things, for humarity and divinity to be united in one person. It is no dcubt impossible for man to understand how an infinite and a finite spirit can be so united as to become one person. We ought, however to believe many things which we cannot comprehend.
It is Christ, doubtless, of whom, the Prophet Isaiah speaks, when he says, “unto us a Child is botn; unto tis a Son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, or as Dr. Lowth has it, the Father of everlasting age, the Prince of peace.? Here the prophet has clearly exhibited the Messiah as God and man.
If he were a Child born and a Son given, then it is most evident, that he was a man, the predicted Seed of the woman, who should bruise the serpent's head. But to conquer this potent enemy, together with a combination of all the enemies of God in earth and hell, it was necessary that he should be more than a man.
And his name says the prophet shall be called the mighty God, the Father of everlasting age.” Is Isaiah speaking of two persons? is the Child born, the Son given, one person of whom he speaks, and The mighty God, The everlasting Father, another person? Of this, we have no evidence. The Child born then, is the mighty God.
With this agrees the declaration which Christ made of himself: “I and my Father are one:" by this he meant to assert his divinity: and that the Jews so understood him, is evident, because, for this saying they charged him with blasphemy. For this supposed crime, they stoned him; “because” say they, “that thou being a man, makest thyself God.” Christ did not deny but that he meant to be so understood. And the Jews ought to have viewed and treated him as the ever-living God. It is evident, then, that Christ was either a Divine Person, or a very bad man. But none will deny that he was a good man; consequently Christ, who was a Child born, a Son given, is The mighty God, The everlasting Father.
The unbelief of the Jews respecting the divinity of Christ was the ground of their rejecting him. Christ said to the Jews, “Search the Scriptures-for they are they which testify of me.” Their Scriptures, from the beginning to the end, testified of Christ; not as a man only, but as The mighty God, The everlasting Father.
Of Christ it is said; "He came unto his own and his own received him not. But as many as received him, to them gave he power to become the sons of God, eyen to them that believed on his name.” If Christ were a man only, he could not give power to those that believed on him to become the sons of God. Saint John who said this of Christ, that he would give power to become the sons of God, to those who believed on him, meant to keep in view the divinity of Christ; for this is the subject of the whole chapter. "In the beginning," saith he, “was the Word, and the Word was with God, and the Word was God. All things were made by him; and without him was not any thing made that was made.”
The evidence of the being of a God, arises from the things that are made. Were there no created things there would be nothing on which we could ground an argument to prove the being of a God. “That,” therefore “which may be known of God is manifest. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.”
3. Now if it be evident from the creation of the world, that there is a God; then, it is evident that Christ is God, the eternal Divinity; because he created the world. “All things were made by him; and without him was not any thing made that was inade.” Consequently Christ is God as well as man; this we must believe, or disbelieve what John has written; for it is his declaration concerning Christ upon which the argument is founded. John means not only to assert the divinity of Christ, but his humanity; for, “The Word,” he says, “was made flesh and dwelt among us--and of his fulness we have all received, and grace
For the law was given by Moses, but grace and truth came by Jesus Christ.” Hence, it is evident, that John means the same by Jesus Christ as by the Word which was made flesh and dwelt among us. And this same person he calls the Only Begotten of the Father, full of grace and truth. l'his “only begotten Son” was "in the bosom of the Father;"> and John, who bore witness of Christ, said of him, "He was before me.”
If Christ was in the bošomi of the Father, and had a being therefore before John the Baptist, then it is evident that he had a being before he was born of the virgin Mary. This single argument, whether it prove his divinity or pre-existence, is sufficient to overthrow the Socinian doctrine concerning Christ.
“The next day John seeth Jesus coming unto him, and saith, behold the Lamb of God, who taketh away the sin of the world!"* The Christ, who is heré called the Lamb of God, who is able to take away the sin of the world, must be infinitely superior to the super angelic Arian, or Socinian, Saviour.
It is not in the power of any man, however exalted or mighty, to take away sin. This honour and power belongs to him only, who was the Antitype of the scape-goát, on whose head all the sins of the people were placed, and borne away into a land of separation. We might therefore as well deny the text, as deny the divinity of our Redeemer. We might as well be redeemed with corruptible things, such as silver and gold, as to look for redemption from the blood of a mere creature. Hence, the human nature of Christ is so completely united with the divine, that the blood of redemption, in Paul's charge to the elders of Epliesus, is called the blood of God. "Take heed, therefore, unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” This blood must mean the blood of Christ, as of a lamb without blemish and without spot; and this blood being by the apostle called the blood of God, eminently proclaims Christ's divinity. The spirits of just men made perfect in heaven, are washed from their sins in the blood of Christ. "Unto him that loved us, and washed us froin our sins in his own blood, and hath made us kings and priests unto God and his Father: to him be glory
* John i, 29.
t dels 88, 28.