the death of the cross. Wherefore God also hath highly exalted him, and given him a name above every name, that at (y or in) the name of Jesus every knee should bow of those in heaven, and of those in earth, and those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. How came Christ by his high exaltation? This passage declares GOD HATH HIGHLY EXALTED HIM. Whence his dignity, illustrious titles, and lordship over all? This passage declares GOD HATH GIVEN HIM A NAME ABOVE EVERY NAME. Is he to be respected as the great Supreme? This passage declares, that the honor, paid to him, is to respect ultimately THE GLORY OF GOD THE FATHER. #Phil. ii. 6-11. SECTION V. BOTH Christ and his apostles declare the superiority of the Father, in such a manner as to render it evident, that Christ is a DISTINCT and DEPENDENT BEING. My Father, which gave them me, is greater than all.* This is urged as a reason, why none should be able to pluck his disciples from him and cause them to perish. Here, then, is a donor and a receiver; which, in the nature of things, can never be the same being. The Father gives Christ's sheep into his hands. He is greater than all. Therefore no one shall be able to pluck them out of the hands of the Son. To suppose the Father is not essentially more mighty than Christ, as well as all other beings, is to destroy the force of the argument. "If ye loved me, ye would rejoice because I said I go unto the Father for my Father is greater than I."+ The consideration, of the superiority of the Father, is urged as ground of joy to affectionate disciples, upon the information that Christ is about to leave them, and go unto the Father. Wherefore? The reason assigned, in the context, is, that they should then be endowed with the Spirit of inspiration and miracles, which would give them to understand the whole of that system of divine truth, many important parts of which, though he used the very plainest language, he could not himself, on account of the deep rooted prejudices of education, instill into their minds. But, going unto the Father and receiving the reward of his humiliation, he should then be able to confer upon them the Spirit; which would enlighten their minds into a just conception of all truth, and enable them, in confirmation of this truth preached by them to the world, to exceed any wonderful works, which he himself had performed. It is plain, from the latter part of the thirteenth chapter, from many things in this, and from *John, x. 29.- -† John, xiv. 18. chapter the sixteenth, all of which are but one discourse, that, by his going unto the Father, he had reference to his receiving the reward of his sufferings; to wit, that glorious exaltation to be head over all things to the church, which would enable him to send, unto them the Comforter, for their own illumination and the illumination of the world. This he was not, at that time able to bestow upon them; for he was not, then, glorified by the Father. The completion of that meritorious work, which entitled him to this reward, required his death. Hence he says, "It is expedient for you that I go away; for, if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you;" the meaning of which we have stated above. We hence learn, that, by the declaration, My Father is greater than I, our Lord acknowledges his own essential impotency, as to the gift of the Spirit, and that he is dependent upon the Father to enable him to bestow it upon his disciples. "And ye are Christ's, and Christ is God's. * In view of this representation, it may as well be affirmed, that believers are not distinct beings from Christ, as that Christ is not a distinct being from God. Yea, it may as well be affirmed, that believers are not Christ's property, disciples or servants, as that Christ is not God's property, disciple, or servant. It plainly asserts, that whatever believers are to Christ, that Christ is to God. But I would have you to know that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. This is an idea, that he would impress upon their minds. He would have them rest assured of it, as a matter of absolute fact, that, not only is man the head of the woman, and Christ the head of the man; but God is the head of Christ. What stronger evidence can be had of any thing asserted in scripture, than is here afforded, that Christ is a distinct being from God, and a subject of the divine government? *I Cor. iii. 23.- -+ I Cor. xi. 2. WE come, now, to a very memorable passage, which embraces the whole economy of Christ's exaltation, and which states minutely the duration and issue of it."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 shall be destroyed, is death. For he hath put all things under him. But, when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And, when all things shall be subdued under him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all."* In this passage the following things are worthy of observation. 1. The Son is spoken of under his highest designation. This the most eminent advocates of his deity are compelled to acknowledge; for he is spoken of in the capacity of ruling and governing all things, and subjecting every thing to his dominion, excepting the infinite God: Which they say is beyond the power of a creature to perform. 2. He is represented as a distinct being from God.— To God he is to deliver up the kingdom, and God is excepted from the number of beings to be subjected to him; which manifests that God is as distinct a being from him, as those not excepted. Indeed if he were not thus distinguished, there would be no propriety in making the exception. 3. The extraordinary powers, by which he puts down all rule and authority, and subdues all things to himself, are represented as not inherent, but delegated powers from that God," who did put all things under him.” 4. Immediately after the subjection of the last enemy, death, the Son is to relinquish the management of the kingdom to God. 5. Then the Son himself is to become a subject to him, who did put all things under him. The meaning of this plainly is, that the Son shall then descend from *I Cor. xv. 24—28. his exalted state of authority. He shall no longer be the ostensible governor, vicegerent, or medium through whom God rules and manages all things; but shall appear in his own natural rank, without any authority over his fellow subjects; and God shall govern without any vicegerent. The whole of the above account coincides, perfectly, with our scheme of sentiment; and is directly in the face of the sentiment of our opponents. According to their scheme the Son humbles himself to become Mediator; and is as mediator, inferior to the Father: Upon the conclusion of the mediatorial work, then, he must rise to his former station, and take equal rank with the Father. But this passage represents that he is to take a lower station than he now has, and to become subject to him, who put all things under him. Besides, how can the Son, as mediator, become sub.. ject when he ceases to hold that character? What is it that is to be subject, if not the second person in the Trinity? Further. Our opponents suppose that, when the economy of redemption is finished, the mediator is to deliver up the kingdom into the hand of God; that is, of the three persons jointly, between whom there will no longer be any economical subordination. But this passage asserts, that it is to be delivered into the hands of God the Father, the first person; who is here represented as having put all things under him. So that the Son and the Holy Ghost will not hold a rank equal to the Fathers. Moreover, as no one is excepted from subjection to the mediatorial Son, but he who did put all things under him, which is the Father from whom the Son received the kingdom, and to whom he delivers it up, it is plain, that the Holy Ghost is not excepted, and must be one who is subjected to the Son. And as the Son is to give all that government which he received, into the hands of the Father, he must give the government over the Holy Ghost into his hands, so that at the conclusion of the economy of redemption the Holy Ghost will still be under |