Cal. ii. 9. In him dwelleth all the fullness of the godhead bodily. This is a very proper expreffion, being ftrictly and literally true, though Chrift himfelf was a mere man, fince the wisdom and power of the one true God, the Father, were manifeft in, and acted by him, agreeably to his own declarations, that the words which he spake were not his own, but the father's who fent him, and that the father within him did the works. Nay, this very expreffion, that the fullness of the godhead dwelled or refided in him, feems to imply that it did not naturally belong to him. Befides phrases fimilar to this are applied by way of figure to chriftians 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.

These observations will eafily help us to underftand what is meant by Chrift being called the image of the invifible God, 2 Cor. iv. 4. Col. i. 15. and the exprefs image of his perfon, Heb. i. 3. and alfo his being in the form of God, Philip. ii. 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 fame time, Chrift being called only the image of God, is a fufficient intimation that he is not God himself. Indeed, if this expreffion was to be allowed to be any proof of the divinity of Chrift,

it would follow that Adam was God; for it is faid, 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 Chrift is argued to be very and eternal God, because he is ftiled the Son of God; for all chriftians have the fame appellation, 1 John iii. 2. Now are we the fons of God. We are alfo called not only the children but also the heirs of God, and joint-heirs. with Chrift, Rom. viii, 17. Adam is more efpecially called the fon of God, Luke iii. 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 defign and intereft. But whatever be the union between the Father and the Son; it is of such a kind, that his difciples are capable of it with respect to them both; for, in Chrift's prayer for his difciples, he fays, John xvii. 20. Neither pray I for these alone, but for them also who fhall believe on me through their word, that they all one, as thou Father art in me, and I in thee, that they alfo 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 may know that thou haft fent me, and haft loved them as thou hast loved me.

may

be

John

John v. 23.

That all men should honour the fon, even as they honour the Father; that is, as well as the Father. The fame word is ufed, where it can have

no other fenfe, in John xvii. 23. them as thou haft loved me; that is,

And haft loved not in the fame

degree, but in like manner as. To explain the fenfe of the entire paffage in which the words abovementioned occur, let it be obferved, that the jews had perfecuted Jefus, because be had made a man whole on the fabbath-day. By way of apology, he fays, v. 17. My Father worketh hitherto, that is, in the course of his providence on the fabbath, as well as on other days, and I work; that is on the fabbath-day alfo. Upon this the pharifees were more enraged, becaufe he called God his father, and because he made himself ( not equal with God, as we render it) but like unto God, affuming so much of his prerogative, as to claim the privilege of working on the fabbath-day as well as God. However, to fhew them that he meant nothing arrogant in what he had faid, and that this privilege was given to him by God, he immediately replies, v. 19. Verily, verily, I fay unto you, the Son can do nothing of bimSelf, but what he fees the Father do; for what things foever he doth, these alfo doth the fon likewife. He then proceeds to reprefent all his extraordinary power as the gift of his Father, v. 20. For the Father loveth the son, and fheweth him all things that he himfelf doth; and he will fhew him greater things than

theje,

thefe, that ye may marvel. For as the Father raifeth up the dead, and quickeneth them, even so the fon quickeneth whom he will. For the Father judgeth no man, but bath committed all judgment unto the fong that all men should honour the fon, even as they honour the Father. He that honoureth not the fon, honoureth not the Father who hath fent him. Indeed, this very laft clause sufficiently fhews that the honour to which Chrift is intitled is not on account of what he is, or has of himself, but on account of what he derives from God, as his ambaffador.

II. Very high titles are justly given to Christ as the founder of the chriftian religion, and especially as fuperintending the affairs of his church, and as controuling whatever can affect the intereft of his church. Thus the author of the epiftle to the Hebrews ftiles him the author and finisher of our faith. Heb. xii. 2. He is also faid to be the head over all things to his church, Eph. i, 2. These high titles are attributed to Jefus with refpect to the state of glory, and univerfal dominion, to which he is exalted by the Father.

The author of the epiftle to the Hebrews makes ufe of a phrafe of the fame import with this of the apostle John, where he only means to exprefs the unchangeableness of the doctrine of Chrift, as the connection of it, with what goes before and after, makes very evident. Heb. xiii. 7. Remember them which have the rule over you, who have spoken unto

кои

you the word of God, whofe faith follow, confidering the end of their converfation, Jefus Chrift the fame yesterday, to-day, and for ever. Be not carried away

with diverfe and frange doctrines. The whole is intended to inculcate a ftedfaft adherence to the genuine doctrine of Jefus Chrift.

It is plain, from many paffages in the book of Revelation, that the author of it confidered Chrift as a perfon fubordinate to the Father, and the minifter of his will, and therefore no fingle expreffion fhould be interpreted in fuch a manner as to make it imply the contrary. The very first words of the book fufficiently exprefs this. The Revelation of Fefus Christ, which God gave unto him. ver. 6. Who has made us kings and priests unto God, and (or rather, even) his Father, ii. 26. And 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, iii. 14. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the city of my God, which is new Ferufalem, which cometh down out of heaven from my God, ver. 21. To him that overcometh will I grant to fit with me in my throne, even as I alfo overcame, and am fitten down with my Father in his throne. Farther, this writer, evidently fpeaking of Chrift in his highest capacity, ufes the following expreffions, ver. 14. These things faith the

amen,