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HEB. i. 1, 2. God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by [through] whom also he made the worlds.

The latter clause ought probably to be rendered, "made the ages;" but this is immaterial to our present purpose, since it is equally apparent, whatever translation be adopted, that the wisdom with which Christ taught, and the power which he exercised, were both derived from God, and not his own inherently. To the same effect, we read in that book of REVELATIONS to which Mr. Bagot is so remarkably fond of referring :

REV. i. 1. The Revelation of Jesus Christ, WHICH GOD GAVE UNTO HIM, to show unto his servants things which must shortly come to pass; and he sent and signified by his angel unto his servant John.

On which I shall only ask how it would be possible for Christ to receive from God A REVELATION,—that is, a discovery of things previously unknown,-if he were, at the very time when he received it, truly and properly God himself?

4. The places, wherein it clearly and pointedly stated that Christ derived from the Father his Power, are so numerous, that I can only bring forward a very meager selection. The following, however, will render this point perfectly obvious:

JOHN X. 32. Jesus answered them, Many good works have I shown you from

my Father.

In these words he undeniably refers to his Father, as the source of that miraculous energy which he possessed.

JOHN V. 19, 20. Then answered Jesus, and said unto them, THE SON CAN DO NOTHING OF HIMSELF, but what he seeth the Father do; for whatsoever things he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him all things that himself doeth: and greater works he will shew him than these, that ye may marvel.

JOHN V. 30. I CAN OF MINE OWN SELF DO NOTHING.

JOHN viii. 28. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am [he,] and that I do nothing of myself. ACTS x. 38. God anointed Jesus of Nazareth with the Holy Ghost, and with power.

This verse I quoted before, to establish another point. The last word, however, is so peculiarly applicable to that which I am now engaged in illustrating,-viz. that our Lord's power was derived, not inherent,-that I feel I need make no apology for again presenting it to your notice. The same remark may be made on

Acts ii. 22. Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by [i.e. through] him. No language can be more directly in favour of my argument, than that of our Lord in

JOHN xiv. 10. THE FATHER that dwelleth in me, he doeth the works.

In farther proof of the same position, I now advert to the narrative of a remarkable occasion, on which the miraculous power which our Lord possessed was most conspicuously displayed: I mean the rais

ing of Lazarus from the dead; in which our Saviour most clearly acknowledges a derived power to work miracles:

JOHN XI. 21-23. Martha said unto Jesus, " Lord, if thou hadst been here, my brother had not died: but I know that even now, whatsoever thou wilt ask of God, God will give it thee." Jesus saith unto her, "Thy brother shall rise again!" [41-43.] And Jesus lifted up his eyes, and said, "Father! I thank thee that thou hast heard me. And I knew that thou hearest me always: but because of the people which stand by, I said it, that they may believe that thou hast sent me." And when he had thus spoken, he cried with a loud voice, "Lazarus, come forth."

I may take this opportunity of adverting to a remark which Mr. Bagot made, founded on the words which occur in this passage: "Because of the people which stand by I said it, that they may believe that thou hast sent me." From this expression he argued, that all the various prayers which Christ presented to God, were not offered up in the desire, or with the intention, to procure any thing for himself; since he was himself the source and fountain of every blessing: but were simply designed to produce an effect on the people who surrounded him, and who witnessed his [apparent] devotion. Now, I pass by what appears to me a very irreverent mode of dealing with the character of Christ; which I think it is, to assert, that he did any thing, not for the real purpose for which it was professed to be done, but for the purpose of producing an effect on the minds of spectators. I recur to another incident in our Saviour's conduct, which will prove that Mr. Bagot's hypothesis is very far from the truth. We are informed, that, on one occasion, he retired to a mountain to pray, apart. Did he pray in this manner, for the sake of effect on the minds of the by-standers? There were no by-standers. But, according to his own precept, he prayed to his Father, whose eye seeth in secret, and who was the only witness to his devotion. We read elsewhere, that our Saviour spent whole nights in prayer-the prayer of solitude and retirement. But all this was done, as Mr. Bagot informs us, because of those who stood by! This explanation will not suffice. It will not do to say, that the human nature of Christ was then engaged in prayer to his proper Deity, for the sake of effect! Some other explanation of these passages must be sought.

5. I shall now prove to you, by precise and unequivocal declarations of Scripture, that the Authority which Christ exercised was derived from the Father. I begin with his own words in

MATT. xxviii. 18. All authority [ovora] is given unto me in heaven and in earth.

REV. ii. 26, 27. He that overcometh and keepeth my works unto the end, to him will I give authority over the nations: and he shall rule them with a rod of iron: ** even as I have received of my Father.

Now, let us suppose that these words "I will give authority over the nations, to rule them with a rod of iron"-had been spoken by our Saviour, without those other expressions which are found in the context, what an admirable proof of Christ's Supreme Divinity they would have furnished! Who could give authority over the nations, but God only? it would have been asked in a triumphant tone. But

from the text as it stands, it is evident that Christ himself had received this authority, and received it from the Father; which plainly shows that his mediatorial authority, or kingdom, is also derived from the Father.

JOHN iii. 35. The Father loveth the Son, and hath given all things into his hands.

Our Lord does not say, that the Father had loved his human nature, and given all things into its hands; but that, in his whole and entire nature, the Father loved him, and entrusted him with the authority with which he was invested. I turn back to the prophecy in

LUKE i. 32, 33. The Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

JOHN iii. 37-39. All that the Father giveth me shall come to me; and him that cometh to me, I will in no wise cast out: for I came down from heaven, not to do mine own will, but the will of Him that sent me; and this is the Father's will that hath sent me, that of all which he hath given me, I should love nothing, but should raise it up again at the last day.

JOHN X. 17, 18. Therefore doth my Father love me, because I lay down my life that I might take it again. No man taketh it from me, [See xix. 11.] but I lay it down of myself. I have authority [êžovoíav] to lay it down, and I have authority to take it again. This promise have I received of my Father. [švroλý: Promissio divina.-Schleusner.]

6. I am obliged, by want of time, to omit a great number of texts, which I have marked down in the notes that lie before me; and all of which have a direct reference to the point which I am now illustrating. Omitting them, as I conceive I may with perfect safety, after the numbers which have been already adduced, I come to those passages in which it is declared, that whatever Honour and Glory our Saviour had, were bestowed upon him by the Father, and were enjoyed in subordination to the Father.

PHIL. ii, 11. [He became obedient unto death:] wherefore God also hath highly exalted him, and given him a name that is above every name;-that in [v] the name of Jesus every knee should bow, of [things] in heaven, and of [things] in earth, and of [things] under the earth; and that every tongue should confess that Jesus Christ is Lord,-TO the glory of GOD, THE FATHER!

Had this quotation been found without those words which occur in the latter part and at the beginning of the sentence, what a splendid proof it would have been supposed to afford of the inherent Deity of our Saviour! and what a copious theme for declamation it would have presented against any person who might have supposed that the phrases which it contains could be explained, so as not to argue the supremacy of the being to whom they are applied! He would have been cried down, as guilty of tampering with the word of God and with the souls of men, by frittering away the express teaching of Scripture! Unfortunately, however, for those who might have made this use of the passage, the Apostle himself declares, that "God" elevated our Lord to his exalted station, and bestowed upon him that majestic name, and invested him with that pre-eminence which he enjoys; so that, even in his greatest state of dignity, this high and lofty Lord is subordinate and inferior to God, the Father; in so

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much, that the homage and honour paid him, are rendered "to the glory of God, the Father!"

HEB. ii. 9. We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour.

Surely, in this passage, the glory and honour of Christ are declared to be derived!

And, lastly, there are numerous assertions in Scripture, which prove that,

IN ALL THINGS, CHRIST WAS AND IS SUBORDINATE AND INFERIOR TO THE FATHER.

**

MATT. XX. 20-23. Grant [said the mother of the sons of Zebedee to our Saviour] that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom. He saith, **To sit on my right hand and on my left hand, is not mine to grant, EXCEPT TO THOSE FOR WHOM IT IS PREPARED OF MY FATHER.

Christ, then, declared that stations of pre-eminence in his kingdom, he was not authorised to bestow. This was beyond his delegated authority, and belonged to the peculiar prerogative of his Father! I leave it to yourselves to determine, whether this declaration can be reconciled with the doctrine of the proper Deity of Christ, by any principle of interpretation which would not make him guilty of equivocation, mental reservation, and not merely virtual, but actual falsehood. Against all such interpretations, I will record my protest. While I own myself a follower and disciple of Jesus, I will, in consistency with my faith and my profession, vindicate his veracity from all aspersions!

JOHN xiv. 28. MY FATHER IS GREATER THAN I.

According to the orthodox interpretation, these words must signify, "My Father is NOT greater than I.”

1 COR. xi. 3. The head of every man is Christ; and the head of the woman is the man; and the head of Christ is GOD.

1 COR. iii. 22, 23. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; AND CHRIST IS GOD'S.

Upon this text, I may repeat a supposition that I have already applied to some others. Had we read, that the world, and life, and death, and things present, and things to come, all were Christ's,what a convincing argument it would have afforded to believers in his proper Deity! I am quite certain it would have been put forward prominently among the fancied proofs of his omnipotence. We find, however, that the assertion is made of Christians in general! Christians themselves are indeed declared, in the next clause, to belong to Christ; but in that which follows, Christ is, in the same terms, and therefore in the same sense, affirmed to belong to God! If this be not a proof of inferiority, I know not what proof would suffice.

I shall only be able to advert to one passage more:

1 COR. XV. 24-28. Then cometh the end, when [Christ] shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and all power: for he must reign till he hath put all enemies under his feet. Death, the last enemy, shall be destroyed: for he hath "put" all things under his feet. 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 "put" under him, then shall the Son also be "put" under him that did "put" all things under him,-THAT GOD MAY

BE ALL IN ALL!

Upon this context Mr. Bagot reasoned at length; but I have not time to examine his statements minutely. It is unnecessary to dwell upon his proposed emendation of the version in the last clause; viz. "that he [i.e. Christ] may be God, all in all;" because, after proving this must be the meaning of the passage, he admitted that it is not! On this point, therefore, I need not delay. Neither shall I controvert his view of the meaning of the particle rórs, as denoting a particular point, rather than a continuous succession of time. I shall not contest this criticism, because I entirely concur in it. But Mr. Bagot, in the remainder of his explanation, overlooked the fact, that the word which in King James' translation is rendered "shall be subject," is not an adjective in the original, but a verb in the future tense, (Toraynora,) the same which is, in the other verses, translated “put under," and that it ought here to be rendered by the same, or an equivalent phrase. In fact, it means not shall be subject," but 'shall be subjected;" and to disprove it, I challenge the world.

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I now leave my arguments in the hands of Mr. Bagot, with a parting request, that, if he thinks them worth noticing at all, he will state them correctly, and answer them fairly.

MR. BAGOT.-Mr. Porter has just called upon me to state the objections which he considers himself to have advanced against my doctrines, explicitly, and to answer them fairly. I beg to say, that this is a strange request. It is rather odd that he should ask me to argue against myself. There is not a single passage which Mr. Porter has advanced, which is not a positive and affirmative proof on my side, substantiating and illustrating my propositions. Look, for instance, to the printed statement of my second proposition, and you will find that I have undertaken to prove, that the Lord Jesus Christ is Mediator and perfect Man, as well as perfect God. Now, every passage advanced by Mr. Porter, in his last speech, has proved for me, that Christ was a man. Why, then, should I argue against myself, by controverting these arguments? If he has kindly assisted me in building up my temple, why should I demolish the handiwork which he has performed in my behalf? In fact, instead of three speeches to-day, I shall have delivered six-three in my own person, and three in the person of Mr. Porter, as my representative!

I shall, therefore, refer to the arguments which Mr. Porter yesterday advanced, and to which I have not as yet replied. He referred to NEH. ix. 27, 66 According to thy manifold mercies, thou gavest them Saviours, who saved them out of the hand of their enemies ;" and he argued that I might as well maintain the

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