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fan&tification and future glory; for it is manifeft that all who are called are not justified. If this term called be restricted in its meaning, let it be restricted hy St. Paul himself, viz. to those who love God; which is sufficiently represented as depending upon mnen themselves, by being the subjects of precept and exhortation. Thou shalt love the Lord thy God, with all thy heart, &c.

IV. OF THE DIVINITY OF CHRIST. Nothing can be more evident, from the whole tonor of the new Testament, than that the person who is distinguished by the name of the Father is the only true God, exclufive of the Son, or any other being whatever. Nevertheless, there are some single and unconnected passages, especially in our translation of the bible, which seem to favour the contrary opinion, namely, that of the divinity of Christ. The intimate union which subsisted between God and Christ, the powers communicated to him by God, especially after his resurrection and afcenfion, and the distinguished honours conferred upon him, 'easily lead us to the genuine sense of the moft confiderable of these expressions, and make it evident that nothing was meant by them in the least derogatory from the sole proper divinity, and absolute supremacy of the Father.

I. Christ being appointed the king and judge of men has powers given him adapted to those offices,


especially a knowledge of the human heart, and the prerogative of declaring the forgiveness of fin, which always accompanies regal authority ; but being affifted by divine wisdom and discernment, as well as by divine power, in the exercise of this high office, it is, in effect, the same thing as the judgment and mercy of God displayed by the instrumentality of Jesus Christ. We ought not, there, fore, to be surprized at such exp: effions as these. Mat. ix. 4. And Jesus knowing their thoughts. John ii. 35. He knew what was in man. Mat. ix. 2. Thy fins are forgiven thee. The multitude, who saw Christ exerting a miraculous power upon this occae. fion, and heard him express himself in this manner, had no idea of his claiming any extraordinary power, as naturally inherent in himself; for it is said, -, ver. 8. that when the multitude saw it, they marvelled, ant glorified God, who had given such power unto men. The scribes and pharisees, indeed, faid within themselves, upon this occafion, ver. 3. This man blafphemeth. But the jews called it blasphemy to pretend to be the Chrift; for when the bighpriest solemnly adjured our Lord by the living God, Mat, xxvi. 63. that he would tell him whether he was the Chrif, the son of God, and, our Lord expressly replie that he was the Christ, we read, ver. 65. then the high priest rent his clothes, saying, het bath Spöken blasphemy. .

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· Col. ii. 9. In him dwelleth all the fullness of the godhead bodily. This is a very proper expression, being strictly and literally true, though Christ himself was a mere man, since the wisdom and power of the one true God, the Father, were manifest in, and acted by him, agreeably to his own declarations, that the words which he spake were not his own, but the fatber's who sent him, and that the father within him did the works. Nay, this very expression, that the fullness of the godhead dwelled or resided in him, seems to imply that it did not naturally belong to him. Besides phrases similar to this are applied by way of figure to christians in general. They are faid to be partakers of the divine nature, 2 Pet i. 4. to be filled with all the fullness of God, Eph. iii. 19. and to be the fullness of him, that filleth all in all, Eph. i. 13, i These obfervations will easily help us to understand what is meant by Christ being called the image of the invisible God, 2 Cor. iv. 4: Col. i. 15. and the express image of his perfon, Heb. i. 3. and also his being in the form of God, Philip. ij. 6. for they all allude to the divine power and wisdom which were displayed in him when he was on earth, but more especially now that he is ascended into heaven; at the same time, Christ being called only the image of God, is a sufficient intimation that he is not God himself. Indeed, if this expresfion was to be allowed to be any proof of the divinity of Christ, it would follow that Adam was God; for it is said, Gen. i. 26. 27. That God made man in his own image, and after his likeness. .

. It is with as little appearance of reason that Christ is argueď to be very and eternal God, because he is stiled the Son of God; for all christians have the fame appellation, 1 John iii. 2. Now are we the fons of God. We are also called not only the children but also the heirs of God, and joint-heirs with Chrif, Rom. viii, 17. Adam is more especially called the son of God, Luke iji. 18. and Ephraim is called his dear fon, Jer. xxxi. 20.

John x. 30. I and my father are one. xiv 10. I am in the Father, and the Father in me. That is, 'we are one in design and interest. But whatever be the union between the Father and the Son; it is of such a kind, that his diciples are capable of it with respect to them both; for, in Christ's prayer for his disciples, he says, John xvii. 20. Neither pray I for these alone, but for them also who shall believe on me through their word, that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us :and the glory which thou gavest me, I have given them, that they may be one, even as we are one ; I in them, and thou in me, that they may be made perfect in one, and that the world nay know thut thou hast sent me, and hast loved them as thou hast loved me.


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John v. 23. That all men should honour the forto, even as they honour the Father; that is, as well as the Father. The same word is used, where it can have no other fense, in John xvii. 23. And haft loved them as thou hast loved me; that is, not in the fame degree, but in like manner as. To explain the sense of the entire passage in which the words abovemen. tioned occur, let it be observed, that the jews had perfecuted Jesus, because be had made a man whole on the fabbath-day. By way of apology, he fays, v. 17. My Father worketh hitherto, that isy in the course of his providence on the fabbath, as well as on other days, and I work; that is on the fabbath-day also. Upon this the pharisees were more enraged, because he called God his father, and because he made himself (not equal with God, as we render it) but like unto God, assuming so much of his prerogative, as to claim the privilege of working on the sabbath-day as well as God. However, to shew them that he meant nothing arrogant in what he had said, and that this privilege was given to him by God, he immediately replies, v. 19. Verily, verily, I say unto you, the Son can no nothing of himfelf, but what he fees the Father do; for what things Toever he doth; these also doth the son likewise. He then proceeds to represent all his extraordinary power as the gift of his Father, v. 20. For the Father loveth the son, and sheweth him all things that he himself doth; and he will few him greater things than


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