known that his conception is ascribed to the Holy Ghost; and to the Father, the Son is represented as saying, "A body hast thou prepared me;" and we have seen that it is asserted by an apostle, that he himself "took flesh and blood." Thus the human nature of Christ, was evidently created by the Deity, who raised him from the dead, and will continue to support his existence through eternity. When the apostle informed the Jews, that "God had made that Jesus whom they had crucified, both Lord and Christ," he evidently meant him, who is called "the man Christ Jesus." In making him Lord, he laid the government of all things upon his shoulder. As man, his reign over all is manifestly derived from God. In this capacity, he is the mediator, and exercises under God, a mediatorial government; but it is at present as extensive as the universe. It is on this ground, the apostle felt himself warranted to say, " He is Lord of all." When he was about to ascend to heaven, he said to his disciples, "All power in heaven and on earth, is given unto me." Having "poured out his soul unto death, God hath highly exalted him, and given him a name which is above every name; that at the name of Jesus, every knee should bow." We are ever ready to admit, that as a man, Christ is a dependent being, and that his government in that capacity, is as dependent on God, as the human part of his person. It is on this ground St. Paul said to the saints, "Ye are Christ's; and Christ is God's." Having received his govvernment as a mediator from the Father, he certainly exercises it in a strict dependence on the power of God; and when all its grand ends shall be accomplished, he is to resign it again into the Divine hand. This doctrine is clearly illustrated in the 15th chapter of St. Paul's epistle to the Corinthians. In speaking of God, he states there, that "He hath put all things under Christ's feet." This

inspired writer adds likewise, "But when he saith, 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 subdued unto him, then shall the Son also himself be subject unto him who did put all things under him, that God may be all in all." In this sublime sense, "the kingdom" shall ultimately be delivered up to God; and Christ "shall put down all rule, and all authority, and power," as a mediator between God and man. In the view of his present government, Christ saith to his faithful servants, "He that overcometh, and keepeth my works unto the end, to him will I give power over the nations:-even as I received of my Father." Nothing can be more plain, therefore, than that Christ in this sense is inferior and subordinate to the Father; and as a man and a mediator, he is wholly dependent on God for his being and government. As a man and a mediator, God hath set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be head over all the things to the Church, which is his body, the fulness of him who filleth all in all." But such a glorious exaltation, would be utterly improper for him as a man, without being one person with "the Word, who was in the beginning with God, and was God." It is by his divine power, he is able to discharge the mighty offices, with which he is clothed as a man and a Redeemer. These things cannot be accounted for on any other principle. But for the further illustration of the subject, some general remarks will be made. And,

1. From the view which has now been taken of it, we may infer, that the text under consideration furnishes no argument against the Trinitarian system. As the things

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that have been mentioned, are all true in relation to the economy of redemption, and the complex Person of Jesus Christ, it must be expected that the Holy Scriptures will speak accordingly. In opposing any given scheme of theology, it is highly necessary to understand it in all its principles, bearings, and relations. If this is not the case, many things will be urged as arguments, which are wholly inapplicable to the subject in debate. If Trinitarians believed in an equality of offices, as well as perfections, in the different Persons in the Godhead; if they denied the humanity, mediatorial government, and dependence of Christ on God in all respects; then we must acknowledge, the text which has been given to me as the theme of this discourse, would operate against them with irresistible energy. We are fully apprised, that gentlemen of Anti-Trinitarian sentiments plead, that the distinctions which have been made, are all mere art and evasion; but we distinctly and solemnly deny the justness of the charge. If we had no such opposition to face, we should still go on in speaking of the complex Person of our glorious Redeemer, in the very same manner. It is as important for us to support these inferior views of his Person, as to vindicate his proper Deity. As he sustains our nature as well as God's, he must, like us, be subordinate and dependent. The distinctions which have been made at this time, account very fully for all the acknowledgments of inferiority to the Father, which Jesus made when he was on the earth, and for all the prayers which he addressed to his throne.

But how human nature can be united in one identical person with the Divine, we do not pretend to determine. It is a mystery, and must remain among the secret things of God, which belong to himself, and not to us. We believe the doctrine, on the authority of Him who cannot lie; readily admitting, that in this case, we have no desire

to lean to our own understanding. Although we cannot see how the transcendently glorious Persons of the eternal and infinite Trinity are united in one simple and undivided essence, nor how the second Person is united to the "Man Christ Jesus;" yet we evidently see the importance of these mysteries, in relation to the glory of God, and our eternal salvation; and that is amply sufficient for all our purposes in the present life.

2. From the view which has been taken of this subject, we may very consistently infer, that Anti-Trinitarians cannot give so clear an answer, to the serious difficulties. which lie against their views of Christ's Person. Do the Scriptures say that Christ is subordinate to the Father, and dependent on God? we freely admit these things; and we are able notwithstanding, to show their entire consistency with Trinitarian doctrines. It is well known that the holy Scriptures declare his co-equality with the Father as explicitly, as his subordination and dependence.

In the Epistle to the Phil. 2. 5, 6. the apostle saith to Christians, "Let this mind be in you, which was also in Christ Jesus; who, being in the form of God; thought it not robbery to be equal with God." The opposers of the supreme Deity of Christ, cannot show the consistency of this text with their system'; and, therefore, there is no way left them, but to bear upon it with all the battering engines of fallacious criticism, that human art can devise. They are equally perplexed with many other passages. To convince yourselves of this, you have no more to do, than to cast your eyes on "the improved version of the New-Testament," as it is inconsistently called. In respect to the doctrine in question, its authors have scarcely left a resemblance between it and the English translation." But we are not under the necessity, of resorting to the arts of doubtful criticism, to evade the proofs adduced by our

opponents for the subordination and dependence of Christ; for they are easily explained in perfect accordance with our theory. But alas! what can be done by them with the following passages, without much critical art, and disingenuous evasion? "In the beginning was the Word, and the Word was with God, and the Word was God." "All things were made by him." "And the Word was made flesh, and dwelt among us, and we beheld his glory." John 1. 1,3, 14. "I and my Father are one." John 10. 30. "He that hath seen me, hath seen the Father." "Believest thou not that I am in the Father, and the Father in me?" John 14. 9, 10. "For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist." Col. 1. 16, 17. "Whose are the fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed forever." Rom. 9. 5. But unto the Son, he saith," Thy throne, O God, is forever and ever." "And let all the angels of God worship him." Heb. 1. 6, 8. "That all men should honor the Son, even as they honor the Father." John 5. 23. "This is the true God, and eternal life.” 1 John 5. 20.

"And all the

churches shall know, that I am he, that searcheth the reins and the heart." Rev. 2. 23. "These things saith the first and the last, who was dead and is alive." Rev. 2. 8. There is a sense, therefore, in which Christ is equal with God, and a sense, in which he is unequal; a sense in which he is independent, and a sense in which he is dependent and inferior. This double view of his glorious Person, makes every part of Scripture clear, in relation to our scheme; but it leaves that of our opponents, in a cloud of darkness, so thick that it may be felt. On our plan, he