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Mount Sinai in this language; the institutions in the Jewish church were appointed in this language; all the answers of God, given from the mercy-seat between the cherubim, were in this language all the predictions of the prophets, and all the words of Him who spake as never man spake, were in this language.

Thirdly, it is perfectly certain, that after Adam was created, while he stood in primitive innocence, the Divine Being must have made a revelation of himself to him. Without this, it was impossible for Adam to know how to worship his Creator, in consistency with the divine will. For it is not the knowledge that the Divine Being exists, that is a sufficient warrant and direction for the mode of worshipping; but it is the revelation which that Being makes of itself to the rational creature, that is the true warrant and direction of the mode of worship. The Divine Being alone is the judge of that worship and service which should be performed by the rational intelligent creature; and it is the Divine Being alone who can make such a revelation of itself to the rational creature, and who can institute and appoint that worship, and require that service which is consistent with the divine perfections, and the modes of subsistence in the Divine Essence, and such as is required by the divine law, and is consistent with the powers bestowed upon the rational moral creature. Adam, therefore,

must have known the doctrine of the Trinity by divine revelations before he could have worshipped the Divine Being with propriety. And this revelation he had by the medium of speech; and speech by the medium of the knowledge of let

ters.

PROPOSITION XXII.

PROVING THE DOCTRINE BY THE NAMES OR TITLES OF THE DIVINE BEING, REVEALED IMMEDIATELY BY ITSELF.

[The Divine Being only can reveal that name or term best calculated to convey adequate notions of the Divine Essence, perfections, and personality-It was absolutely necessary, after the fall, that Adam should have such a revelation, to enable him to worship according to the divine will-The name or term by which the Divine Being revealed itself to Adam, in a state of innocence, would not be changed in any additional revelation made to him after his fall-The name which the Divine Being gave itself, and the rites of religion instituted by the Divine Being after the fall, would continue in close connection, and firm union-They would be handed down from Adam until the days of Noah, and from Noah until the days of Moses-The name mm, found in the Old Testament, comprehends the Divine Essence and perfections-And the name comprehends the persons in the Divine Essence-Examples-Three distinct names are found in the Old Testament, corresponding with the three distinct persons in the Divine EssenceThe name is applies to the first person-Examples— The name 727 applies to the second person—Examples -The name applies to the third person-Examples -A view of some other names applied to the second person in the Old Testament-Arguments taken from some of the names ascribed to the divine persons in the New Tesament-Пaтne, Father, applies to the first person-Examples-Ys, Son, applies to the second person

--Examples-vμa ayor, Holy Spirit, applies to the third person-Examples.]

1. Now it is perfectly manifest that in every divine revelation, the Divine Being alone is the proper judge of that name or title which is best calculated to convey the proper notion of the divine existence, the Divine Essence and perfections, and the blessed persons in the Divine Essence. No finite creature, however enlarged in capacity and moral perfection, could of itself devise or contrive a name or term that could properly comprehend all these. This is so plain and conclusive, that it requires no more reasoning and argument to prove it. And it is also plain, if the name or term by which the Divine Being revealed itself to Adam, did not comprehend all these, and if Adam did not understand that name or term as comprehending all these ;-then it is evident, that he had not that knowledge of the true God which was necessary to direct his modes of thinking and contemplations of the Divine Being, and his modes of acting in religious duties toward that Being in a becoming manner: and if so, Adam did not know the true God in a becoming manner, which we cannot suppose.

But surely the Divine Being was capable of revealing itself to Adam, by a name or term comprehensive of itself in all respects, and every way adequate to convey a proper knowledge of B b

itself, with respect to existence, perfections, modes of subsistence, or persons, in all relations in which the Creator stood to the rational moral agent; and if so, Adam understood as much concerning the Divine Being as was every way sufficient to answer his contemplations, his mode of worship, and his future views and hopes of heaven and happiness. And by the name or term which the Divine Being gave itself, Adam understood as much concerning the only true God as any of his descendants has done since; and if so, he must have known the doctrine of the Trinity. And by such a revelation, and by a name, names, or term, comprehensive of the essence, perfections, and three distinct modes of personality, was Adam directed and instructed, in his state of innocence, to hold intercourse with, and render becoming worship and service to, the Divine Being.

2. Again; after Adam sinned and fell, it is no less clear and evident, that it was necessary for him to have farther revelation and discovery made by the Divine Being itself; for Adam having lost his original righteousness, the perfection of the divine image, immediate communion, and the proper relation in which he stood to his Creator, and all other things in their becoming subordination to God, and connection with Adam himself, it was highly necessary that a farther revelation should be made to him; for notwithstanding Adam might at first have been

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