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the heaven and the earth-ver. 3. God said, let therë be light and there was light, &c. Pf. xxxiii, 6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth-ver. 9. He spake, and it was done ; he commanded, and it ftood faft. If. xliv. 24. Thus faith the Lord, thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things, that Åretcheth forth the heavens alone, that Spreadeth abroad the earth by myself.
3. This one God is called the Father. i. e. the author of all beings; and he is called God and Father with respect to Chrift, as well as all other persons. John vi: 27. Labour not for the meat which perisheth, but for that meat which endureth unto Everlasting life, which the son of man shall give unto you; for him hath God the Father fealed. John xvii. 3. That they might know thee, the only true God, and Jesus Christ whom thou haft fent. John xx. 17. Go to my brethren, ond say unto them, I ascend unto my Father and your Father, and to my God, and your God. Eph. i. 17. That the God of our Lord Jesus Christ, the father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him. Col. i. 3. 'We give thanks to God, and the Father of our Lord Jesus Christ.
4. Christ is said expressly to be inferior to the Father, all his power is said to have been given him by the Father, and he could do nothing with
out the Father. John xvi. 28. My Father is greater than I. I Cor. iii. 23. re are Christ's and Chrif is God's. 1 Cor. xi. 3. The head of Christ is God. John v: 19. Verily, verily, I say unto you, the Son can do nothing of himself. John xiv. 10. The words that I speak unto you I speak not of myself, and the Father that dwelleth in me he doth the works. Matt. xxviii. 18. All pouer is given to me in heaven and in earth. 2 Pet. i. 17. He received from God the Father honour and glory. Rev. i. 1. The revelation of Jesus Christ, which God gave unto him.
It is now alledged that Christ did not mean that he was inferior to the Father with respect to his divine nature, but only with respect to his human nature. But if such liberties be taken in explaining a person's meaning, language has no use whatever. On the same principles, it might be asserted that Christ never died, or that he never rose from the dead, secretly meaning his divine nature only. There is no kind of imposition but what might be authorized by such an abuse of language as this.
5. Some things were with-held from Christ by his Father. Mark xiii. 32. But of that day, and that hour, knoweth no man; no not the angels that are in heaven, neither the Son, but the Father. Matt. xx. 23. To sit on my right-hand and on niy left, is not mine to give; bu it fall be given to them for whom it is prepared of my Father.
6 As; 6. As all the dominion that Christ has was derived from the Father, so it is subordinate to that of the Father. Cor. xv. 24, &c. Then cometh the end, when he hall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority, and power. For he must reign’till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he faith that all things are put under him, it is manifest that he is excepted who did put all things under him. And when all things shall be fubdued to him, then shall the Son also himself be subject unto him who put all things under him, that God may be all in all.
7. Christ always prayed to the Father, and with as much humility and resignation, as any man, or the most dependent being in the universe, could possibly do. Our Lord's whole history is a proof of this; but especially the scene of his agony in the garden, Matt. xxvi. 37, &c. And he began to be forry and very heavy. Then faith he unto them, My soul is exceeding sorrowful even unto death, tarry je here, and watch with me. And he went a little farther and fell on his face and prayed, Jaying, O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.
8. Christ is not only ftiled a man even after his resurrection, but the reasoring of the apostles, in fome of the passages where he is spoken of, requires
that he should be considered as a man with respect to his nature, and not in name only, as their reasoning has no force but upon that supposition. Acts ii. 22. Jesus of Nazareth, a man approved of by God, by miracles and wonders and figns, which God did by him in the midst of you. Heb. ii. 17. Wheren fore it behoved him in all things to be made like unto his brethren. Heb. ii. 10. It became him for whom are all things, and by whom are all things, in bringing many fons unto glory, to make the captain of their fala vation perfect through sufferings. Cor. xv. 21. For since by man came death, by man came also the resurrection from the dead: for as in Adam all die, even so in Chrift mall all be made alive.
9. Whatever. exaltation Christ now enjoys it is the gift of his Father, and the reward of his obedience unto death. Phil. ii. 8, 9. And being in fashion as a man, he humbled himself, and became ebedient to death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name. Heb. ii. 9, But we fee Fejus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour. Heb. xii. 2. Looking unto Jesus, the aitthor and finisher of our faith; who for the joy which was set before him endured the cross, despising the same and is sitten down at the right-hand of the throne of God.
Let it also be considered, that no use whatever is made of the doctrine of the incarnation of the R2
maker of the world, in all the New Testament. We are neither informed why so extraordinary a measure was necessary for the salvation of men, nor that it was necessary. All that can be pretended is, that it is alluded to in certain expressions. But certainly it might have been expected that a measure of this magnitude should have been expressly declared, if not elearly explained; that mankind might have no doubt what great things had been done for them ; and that they might respect their great deliverer, as his nature, and his proper rank in the creation required.'
The author of the epistle to the Hebrews evidently considered Christ as a being of a different rank from that of angels; and the reafon why he says that he ought to be so, is, that he might have a feeling of our infirmities. But, certainly, we shall be more easily satisfied that any person really felt as a man, if he was truly a man, and nothing more than a man; than if he was a superior being (and especially a being so far superior to us as the maker of the world must have been) degraded to the condition of a man ; because, if he had any recollection of his former state, the idea of that must have borne him up under his difficulties and sufferings, in such a manner as no mere man could have been supported: and it is supposed by the arians that Chrif had a knowledge of his prior state, for they suppose him to have referred to it in his prayer to the Father