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out the Father. John xvi. 28. My Father is greater tban I. 1 Cor. iii. 23. Ye are Christ's and Chrif is God's. I 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 Chrif, 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 my left, is not anine to give; bu it Mall be given to them for whom it is prepared of my Father, .

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6. As all the dominion that Chrift has was derived from the Father, so it is subordinate to that of the Father. 1 Cor. xv. 24, &c. Then cometh the end, when he shall 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 mall 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 manifeft that he is excepted who did put all things under him. And when all things shall be subdued to him, then fall 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 sorry and very heavy. Then faith he unto them, My foul is exceeding sorrowful even unto death, tarry ye 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 paffages where he is spoken of, requires

that

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. Acte 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. Wherea 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 sons unto glory, to make the captain of their fak vation perfect through sufferings. I Cor. xv. 21. For since by man came death, by man came also the rea furrection from the dead: for as in Adam all die, even so in Christ 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 obedient to death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which

Heb. ii. 9, But we see Jesus, 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 autthor and finisher of our faith ; who for the joy which was fet before him endured the cross, despising the shame and is sitten down at the right-hand of the throne of God.

above
every name.

Let it also be considered, that no use whatever is made of the doctrine of the incarnation of the R 2

maker

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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 confidered Christ as a being of a different rank from that of angels; and the reafon why he fays 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 ftate, for they suppose him to have referred to it in his prayer to the Father

for

for the glory which he had with him before the world was ;

and yet this is hardly consistent with the account that Luke gives of his increasing in wisdom.

No person, I think, can, with an unprejudiced mind, attend to these confiderations, and the texts of scripture above recited (which are perfectly agreeable to the tenor of the whole) and imagine that it was the intention of the sacred writers to represent Chrift either as the supreme God, or as the maker of the world under God.

There is another hypothesis, of some moderne arians, which represents Christ as having preexisted, but not as having been the creator of governor of the world, or the medium of all the dispensations of God to mankind. But those texts of scripture which seem to be most express in favour of Christ's pre-existence do likewise, by the same mode of interpretation, represent him as the maker of the world; so that if the favourers of this hypothesis can suppose the language of thefe texts to be figurative, they may more easily suppose the other to be figurative allo; and that whatever obscurity there may be in them, they were not intended to refer to any pre-existence at all.

The passages of scripture which are supposed to speak of Christ as the maker of the world are the following, viz. John i. 3. Eph. iii. 9. Col. i. 15, Heb. i. 1. &c. These, I will venture to say, are the texts that most strongly favour the notion of Christ's

pre-existence,

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