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glory, and the express image of his person,* and upon whom he had promised that he would put his Spirit, v. 1. For the Father does not alienate his glory from himself in imparting it to the Son, inasmuch as the Son uniformly glorifies the Father.t John xiii. 31. . now is the Son of man glorified, and God is glorified in him.' viii. 50. •I seek not mine own glory; there is one that seeketh and judgeth.'
Hence it becomes evident on what principle the attributes of the Father are said to pertain to the Son. John xvi. 15. • all things that the Father hath are mine.' xvii. 6, 7. thine they were, and thou gavest them me ;..... now they have known that all things whatsoever thou hast given me are of thee.' It is
. On his right
Paradise Lost, III. 62.
First, Highest, Holiest, Best, thou always seek'st
Paradise Regained, II. 105.
therefore said, v. 10. all mine are thine, and thine are mine'-namely, in the same sense in which he had called the kingdom his, Luke xxii. 30. for he had said in the preceding verse, “I appoint unto you a kingdom, as my Father hath appointed unto me.'
Lastly, his coming to judgment. 1 Tim. vi. 14. “ until the appearing of our Lord Jesus Christ, which in his time he shall show, who is the blessed and only Potentate, the King of kings and Lord of lords ; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see.
Christ therefore, having received all these things from the Father, and · being in the form of God, thought it not robbery to be equal with God,' Philipp. ii. 5. namely, because he had obtained them by gift, not by robbery. For if this passage imply his coequality with the Father, it rather refutes than
proves his unity of essence ; since equality cannot exist but between two or more essences.
Further, the phrases · he did not think it,'— he made himself of no reputation,’ (literally, he emptied himself,) appear inapplicable to the supreme God. For to think is nothing else than to entertain an opinion, which cannot be properly said of God.* Nor can the infinite God be said to empty himself, any more than to contradict himself ; for infinity and emptiness are opposite terms. But since he emptied himself of that form of God in which he had previously existed, if the form
Opinio autem in Deum non cadit.' Milton uses the same words in his treatise on Logic, where he assigns the reason. • Opinio tamen in Deum non cadit, quia per causas æque omnia cognoscit.' Prose Works, VI. 293. For, as he says in bis Speech for the Liberty of Unlicensed Printing, 'opinion is but knowledge in the making.' I. 322.
of God is to be taken for the essence of the Deity itself, it would prove him to have emptied himself of that essence, which is impossible.
Again, the Son himself acknowledges and declares openly, that the Father is greater than the Son ; which was the last proposition I undertook to prove. John X. 29. my Father is greater than all.' xiv. 28. my
Father is greater than 1.' It will be answered, that Christ is speaking of his human nature. But did his disciples understand him as speaking merely of his human nature? Was this the belief in himself which Christ required ? Such an opinion will scarcely be maintained. If therefore he said this, not of his human nature only, (for that the Father was greater than he in his human nature could not admit of a doubt) but in the sense in which he himself wished his followers to conceive of him both as God and man, it ought undoubtedly to be understood as if he had said, My Father is greater than I, whatsoever I am, both in my human and divine nature ; otherwise the speaker would not have been he in whom they believed, and instead of teaching them, he would only have been imposing upon them with an equivocation. He must therefore have intended to compare the nature with the person, not the nature of God the Father with the nature of the Son in his human form. So v. 31. .as the Father gave me commandment, even so I do.' John v. 18, 19. Being accused by the Jews of having made himself equal with God, he expressly denies it : “the Son can do nothing of himself,' v. 30. as I hear I judge, and my judgement is just ; because I seek not mine own will, but the will of my Father which sent me.'
vi. 38. I came down from heaven, not to do mine own will, but the will of him that sent me.' Now he that was sent was the only begotten Son; therefore the will of the Father is other and greater than the will of the only begotten Son. vii. 28. • Jesus cried in the temple, saying.....I am not come of myself.' viii. 29. he that sent me is with me : the Father hath not left me alone ; for I do always those things that please him. If he says this as God, how could he be left by the Father, with whom he was essentially one? if as man, what is meant by his being • left alone,' who was sustained by a Godhead of equal power ? And why did not the Father leave him alone ? '-not because he was essentially one with him, but because he did always those things that pleased him,' that is, as the less conforms himself to the will of the greater. v. 42. neither came 1 of myself,'—not therefore of his own Godhead, — but he sent me;' he that sent him was therefore another and greater than himself. v. 49. • I honour my Father.' v. 50. •I seek not mine own glory.' v. 54. if I honour myself, my glory is nothing ;' it is therefore less than the Father's glory. x. 24, 25. if thou be the Christ, tell us plainly....the works that I do in my Father's name, they bear witness of me.' 10. “as I have kept my Father's commandments, and abide in his love.' xvi. 25. the time cometh when I shall no more speak to you in proverbs, but I shall shew you plainly of the Father.' xx. 17. • I ascend unto my Father and your Father ; and to my God, and your God.' Compare also Rev. i. 11. I am Alpha and Omega,' and v. 17. I am the first and the last.' See also ii. 8. iii. 12. him that overcom
eth will I make a pillar in the temple of my God,' which is repeated three times successively. Here he, who had just before styled himself the first and the last,' acknowledges that the Father was his God. Matt. xi. 25, 26. •I thank thee, O Father, Lord of heaven and earth ; because thou hast hid these things' &c. “even so, Father, for so it seemed good in thy
Thus far we have considered the testimony of the Son respecting the Father ; let us now enquire what is the testimony of the Father respecting the Son: for it is written, Matt. xi. 27. no man knoweth the Son, but the Father ; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him.' 1 John v. 9. this is the witness of God which he hath testified of his Son.' Here the Father, when about to testify of the Son, is called God absolutely; and his witness is most explicit. Matt. iii. 17. this is my beloved Son, in whom I am well pleased.' Isai. xlii. 1. compared with Matt. xii. 18. • behold my servant, whom I uphold; mine elect in whom my soul delighteth; I have put my spirit upon him :'-see also Matt. xvii. 5. 2 Pet. i. 17. • for he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.' Mal. iii. 1. even the messenger of the covenant, behold he shall come, saith Jehovah of hosts :' and still more clearly Psal. ii. where God the Father is introduced in his own person as explicitly declaring the nature and offices of his Son. Psal. vii. 8, 11, 12. • I will declare the decree ; Jehovah hath said unto me, Thou art my Son....ask of