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righteousness,' and xxxiii. 16. 'this is the name wherewith she shall be called’ (that is, the Church, which does not thereby become essentially one with God) • Jehovah our righteousness.'*
Sixthly; the power of conferring gifts-namely, that vicarious power which he has received from the Father, John xvii. 18. • as thou has sent me into the world, even so have I also sent them into the world.' See also xx. 21. Hence Matt. x. 1. he gave them power against unclean spirits. Acts iii. 6. • in the name of Jesus Christ of Nazareth, rise up and walk.' ix. 31. • Jesus Christ maketh thee whole.' What was said before of his works, may be repeated here. John xiv. 16. I will pray the Father, and he shall give you another Comforter.' xvi. 13, &c. the Spirit shall receive of mine.....all things that the Father hath are mine, therefore said I that he shall take of mine.' xx. 21, 22. as my Father hath sent me, even so send I you.....receive the Holy Ghost.' Hence Eph. iv. 8. he gave gifts to men ;' compared with Psal. lxviii. 18. whence it is taken— thou hast received gifts for men.'
Seventhly, his mediatorial work itself, or rather his passion. Matt. xxvi. 39. 60 my Father, if it be possible, let this cup pass from me.' Luke xxii. 43. • there appeared an angel unto him from heaven, strengthening him. Heb. v. 7, 8. who in the days of his flesh, when he had offered up prayers and sup
* In the original, the sentence is as follows:-'xxxjii. 16. et hoc est quod vocabit eam (nempe ecclesiam, non idcirco essentia cum Deo unam) Jehovah justitia nostra ; vel clariore syntaxi, Jehovam justitiam nostram ; vel si quis mavult, hic qui vocabit eam ; eodem pertinet.' I have omitted in the translation the latter clauses of the sentence, which could scarce. ly be made intelligible in a language without infections. .
plications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared : though he were a Son, yet learned he obedience by the things which he suffered.' For if the Son was able to accomplish by his own independent power the work of his passion, why did he forsake himself; why did he implore the assistance of his Father ; why was an angel sent to strengthen him? How then can the Son be considered co-essential and co-equal with the Father ? So too he exclaimed upon the cross—My God, my God, why hast thou forsaken me?' He whom the Son, himself God, addresses as God, must be the Father, why then did the Son call upon the Father? Because he felt even his divine nature insufficient to support him under the pains of death. Thus also he said, when at the point of death, Luke xxiii. 46. • Father, into thy hands I commend my spirit.' To whom rather than to himself as God would he have commended himself in his human nature, if by his own divine nature alone he had possessed sufficient power to deliver himself from death? It was therefore the Father only who raised him again to life ; which is the next particular to be noticed.
Eighthly, his resuscitation from death. 2 Cor. iv. 14. “knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you.' 1 Thess. iv. 14. • them also which sleep in Jesus shall God bring with him.' But this point has been sufficiently illustrated by ample quotations in a former part of the chapter.
Ninthly, his future judicial advent. * Rom. ii. 16. • in the day when God shall judge the secrets of men by Jesus Christ according to my gospel.' 1 Tim. vi. 14. until the appearing of our Lord Jesus Christ.
Tenthly, divine honours. John v. 22, 23. the Father hath committed all judgement unto the Son ; that all men should honour the Son, even as they honour the Father..... which hath sent him.' Philipp. ii. 9–11. • God hath highly exalted him, and hath given him a name.....that at the name of Jesus every knee should bow.....and that every tongue should confess that Jesus Christ is Lord, to the glory of God the father.' Heb. i. 6. • when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.' Rev. v. 12. ' worthy is the Lamb that was slain to receive power,' &c. Hence Acts vii. 59. calling upon God, and saying, Lord Jesus receive my spirit.' ix. 14. all that call upon thy name.' 1 Cor. i. 2. with all that in every place call upon the name of Jesus Christ our Lord.' 2 Tim. ï. 22. with them that call upon the Lord out of a pure heart,' that is, as it is explained Col. iii. 17. whatsoever ye do..... do it in the name of the Lord Jesus, giving thanks to God and the Father by him.' 2 Tim. ii. 19. every one that nameth the name of Christ.' It appears therefore that when we call upon the Son of God, it is only in his capacity of advocate with the Father. So Rev. xxii. 20.
* But whom send I to judge them? Whom but thee,
Paradise Lost, X. 55.
• even so, come, Lord Jesus '-namely to execute judgement, which the Father hath committed unto him, that all men might honour the Son,' &c. John v. 22, 23.
Eleventhly, baptism in his name. Matt. xxviii. 18, 19. all power is given unto me in heaven and in earth ; go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. More will be said on this subject in the next chapter.
Twelfthly, belief in him; if indeed this should be considered as an honour peculiar to divinity ; for the Israelites are said, Exod. xiv. 31. to believe Jehovah and his servant Moses.' Again, to believe the prophets' occurs 2 Chron. xx. 20. and · faith toward all saints,' Philem. 5. and · Moses in whom ye trust,' John v. 45. Whence it would seem, that to believe in any one is nothing more than an Hebraism, which the Greeks or Latins express by the phrase, to believe any one ; so that whatever trifling distinction may be made between the two, originates in the schools, and not in Scripture. For in some cases, to believe in any one implies no faith at all. John i. 23, 24. many believed in his name..... but Jesus did not commit himself unto them.' xii. 42. 'many believed on him, but because of the Pharisees they did not confess him.' On the other hand, to believe any one, often signifies the highest degree of faith. John v. 24. he that believeth on him (qui credit ei) that sent me, hath everlasting life. Rom. iv. 3. • Abraham believed God, and it was counted unto him for righteousness.' 1 John v. 10. he that believeth not God.' See also Tit. iii. 8. This honour, however,
like the others, is derived from the Father. John iii. 35, 36. the Father hath given all things into his hand: he that believeth on the Son hath everlasting life.' vi. 40. this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life.' xii. 44. “Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. Hence xiv. 1, "ye believe in God, believe also in me.' 1 John iii. 23. o this is his commandment, that we should believe on the name of his Son Jesus Christ.' It may therefore be laid down as certain, that believing in Christ implies nothing more than that we believe Christ to be the Son of God, sent from the Father for our salvation. John xi. 25—27. - Jesus said unto her, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die Believest thou this ? She saith unto him, Yea Lord ; I believe that thou art the Christ, the Son of God, which should come into the world.
Thirteenthly, divine glory. John i. 1. • the Word was with God, and the Word was God.' v. 14. we beheld his glory, the glory as of the only-begotten of the Father,' napà Marpós. v. 18. no man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him.' vi. 46.
not that any man hath seen the Father, save he which is of God,' ó ôv trapa toŮ Okoị xvii. 5. “glorify thou me with thine own self with the glory which I had with thee before the world was.' No one doubts that the Father restored the Son, on his ascent into heaven, to that original place of glory of which he