Attributes.
The names of God may not be incommunicable, and the application of them might possibly be ambiguous therefore; but when we see the incommunicable attributes of God given to Jesus Christ, they compose a more irresistible proof that He is very God. This is especially strong when those qualities which God reserves to Himself alone, are ascribed to Jesus Christ. We find, then: Eternity clearly ascribed to Christ in Psalm 102:26, as interpreted in Hebrews 1:11, 12; Proverbs 8:23, and so on. Isaiah 9:6; Micah 5:2; John 1:2; 1 John 1:2; Revelation 1:7, 8, 17; 3:14; 22:13; and the last three employ the very phraseology in which God asserts His eternity in Isaiah 13:10, and 44:6.
Immutability, the kindred attribute, and necessary corollary of eternity (Ps. 102:26, as before; Heb. 13:8).
Immensity and omnipresence (Matt. 28:20; 28:20; John 3:13; Col. 1:17).
Omniscience (Mark 11:27; John 2:24, 25; Heb. 4:12, 13; Luke 6:8; John 16:30; 21:17; Rev. 2:23, compared with 1 Kings 8:39; Jer. 17:10). Here Christ knows the most inscrutable of all Beings, God Himself; and the human heart, which God claims it as His peculiar power to fathom.
Sovereignty and power (John 5:17; Matt. 28:18, Heb. 1:3; Rev. 1:8; 11:1517; Col. 2:9; 1:19). The last subdivision will suggest the next head of argument, that from His divine works. But upon the whole, it may be remarked that these ascriptions of divine attributes to Christ leave no evasion. For it is in the nature of things simply impossible that a finite nature should receive infinite endowments. Even Omnipotence cannot make a part to contain the whole.
Works.
Divine works are ascribed to Christ. Hill, with an affectation of philosophic fairness, which he sometimes carries to an unnecessary length, seems to yield the point to the Arians, in part: that as God has endued His different orders of creatures with degrees of power so exceedingly various, He may have given to this exalted creature powers which, to man, appear actually boundless; and that even the proposition, that God might enable him to create a world, by filling him with His mighty power, does not appear necessarily absurd. But it seems clear, that there is a limit plain and distinct between those things which finite and dependent power can, by a vast extension, be enabled to do, and those for which all measures of created power are alike incompetent. There are many things which are superhuman, which perhaps are not super-angelic. Satan may perhaps have power to move an atmospheric storm, before which man and his mightiest works would be as stubble. But Satan is as unable to create a fly out of nothing, as is man. For the performance of this kind of works, by deputation, no increase of finite power can prepare a creature. Moreover, to create a world such as ours, to direct it by a controlling providence, to judge its rational inhabitants, so as to apportion to every man according to his works; all this implies the possession of omnipresence, infinite knowledge, memory, and attention, as impossible for a creature to exercise, as infinite power. But, however, this may be, Scripture always ascribes creation to God as a divine work. This is done, first, in many express passages (Jer. 10:10-12; Ps. 95:4; Rev. 4:10, 11); and second, by all those passages (Ps. 19:1-7), in which we are directed to read the greatness and character of God in the works of creation. If He used some other rational agent in the work, why is Creator so emphatically His title? And why are we so often referred to His works to learn His attributes? And once more, the most noted passages (John 1:13), in which creation is ascribed to the Son, contain most emphatic assertions of His partaking of the divine essence; so that it is plain the divinity of the work was in the writers mind.
The space allotted to this argument will forbid my going into the Socinian evasions of the several texts, tortuous and varied as they are. The most important of them may be seen handled with great skill by Dr. Hill, Bk. iii, ch. 3 and 4. But we clearly find the following divine works ascribed to Jesus Christ: Creation of the world (Prov. 8:23, 27, and so on.; John 1:1-3; Col. 1:15-17; Heb. 1:1, 3, 10). And along with this, may be mentioned his sustentation of all things, asserted in the same passages.
Miracles, performed, not by deputed, but by autocratic power (John 5:21; 6:40; Acts 4:7, 10; 9:34; cf. John 5:36; Mark 2:8-11; John 2:19; 10:18; Rom. 1:4).
Forgiving sin (Mark 2:10).
Judging men and angels (Matt. 25:31, 32; 2 Cor. 5:10; Rom. 14:10; Acts 17:31; John 5:22). True, it is said that the Twelve shall sit on twelve thrones, judging the twelve tribes of Israel (Matt. 14:28), and that the saints shall judge angels; but other Scriptures explain this, that they shall be merely assessors of Jesus Christ.
Worship.
Finally. The peculiar worship of God is given to Christ (Matt. 28:19; Luke 24:52; John 5:23; Acts 7:59, 60; John 14:1; and Ps. 12 compared with Jer. 17:5; Acts 10:25, 26; 1 Cor. 1; Phil. 2:10; Heb. 1:6; Rev. 1:5, 6; 7:10; 5:13).
In connection, weigh these passages, as showing how unlikely the Scripture would be to permit such worship, (or Christ Himself), if He were not proper God (Isa. 13:8; Matt. 4:16; or Luke 4:8; Mark 12:29; Acts 14:14, 15; Rev. 19:10; 22:9). Remember that the great object of Scripture is to reclaim the world from idolatry.
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