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all power. And, touching his assumption of human nature, angels, and authorities, and powers, are made subject unto him, 1 Pet. iii. 22. The latter he received; it was included in the Father's gift; “Let all the angels of God worship him;" the former he holds as God, by right of nature; and this will never be given up. I conclude this head; that the Saviour, as King of glory, will reign over glorified saints and angels to all eternity; nor will devils and damned souls be left without an eternal sense of his terrible majesty. Those who are so highly favoured as to ascend up into heaven, will find him there; and those who make their bed in hell, will find him there also, Psal. cxxxix. 8.
Having given my humble opinion of the end spoken of in the text, and of delivering up the kingdom to the Father, and of the Son being subject to him, I will now drop a few thoughts upon the last clause of the text; which is, “ that God may be all in all.” This cannot mean, as Mr. Vessey describes it, that the human nature of Christ is, to be left by the Godhead; because in that nature he declares that he is alive for evermore, Amen, Rev. i. 18. In that nature he is an everlasting Father, Isaiah ix. 6. God declares that he is a Priest for ever and ever : the word of the oath maketh the Son a priest, who is consecrated for evermore, Heb. vii. 28. And again, • He ever liveth to make intercession for us.” Therefore this cannot be the sense of the text.
And as to the notion of the Father and the VOL XII.
Holy Ghost being nothing but names, or officecharacters, which characters will then subside, and Christ's divine nature being the only person or personality in the Godhead, being all in all, cannot be the sense neither; for God is three persons : “ There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one." And again, “I and my Father are one." He doth not mean that I, and my Father, are two names and but one person ; for the Father is a person, Heb. i. 3; and the Son is another person, 2 Cor. ii. 10. Therefore the Lord's meaning is, I and my Father, though two distinct persons, are one God; but not to the exclusion of the Holy Ghost, who is another Comforter, and consequently another person in the Godhead. Christ was a distinct person from the Father, and equal in glory and majesty with him, before the world was made. “ And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.” This glory here prayed for was the glory promised to his manhood, which was to be crowned with glory and honour. And here is a glory that Christ had with the Father before the world was, a glory with him as an equal to him, and not of him, as a dependant on him. The words plainly imply that the Father and the Son were two distinct persons in glory before the world was made; and that Christ is equal to the Father the scriptures witness : “Awake, O sword, against my Shepherd,
and against the man that is my fellow, saith the Lord of hosts.” And again, “Who being in the form of God, thought it not robbery to be equal with God.” And again, “ That all men should honour the Son, even as they honour the Father.” Here are two distinct persons existing, equal in glory from eternity; and they are to have equal honour from all the saints, even to eternity. As it is written, “ And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and nnto the Lamb, for ever and ever," Rev. v. 13. It is clear that these glorified souls which are in heaven are not Sabellians, and it is as clear that they are not Arians; and yet, as they are now made perfect, and perfect in knowledge, it is not to be doubted but they are as wise in heaven as ever Mr. Vessey was when upon earth: and it is clear that they see not, nor do they know, any thing of the Godhead of Christ forsaking his manhood, and the manhood being on a level with common believers; for they ascribe equal blessing, equal honour, equal glory, and equal power, to the Lamb, as unto the Father, and that for ever and ever. Hence it follows that, if Christ be not God, their worship is idolatry; and, if he be nothing but an office-character, their anthem is folly, for it is ascribing omnipotent power to a nonentity; and, if there be not two distinct persons, it will
not be an easy matter to make common sense of the song; and, if Christ's reign of glory hath an end, they must err, who ascribe blessing, and glory, , and honour, and power, to him for ever and ever; for the Lamb must include his manhood.
Furthermore, the Holy Ghost is essentially God. “Know you not that you are the temple of God, and that the Spirit of God dwelleth in you?” “Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty.” Now, as the Spirit is God, and the church the temple of God the Holy Ghost, who sanctifies it and dwells in it, and which Spirit shall, in the last day, quicken our mortal bodies, and fashion them like unto the glorious body of Christ, even then he will dwell in the church when in her glorified state, and that forever He will, I say, dwell in the church, and be a well of living water in it, and a Comforter to it, for ever. “ He shall give you another Comforter, that he may abide with you for ever,” John xiv. 16. And thus runs the tenor of the covenant, “ My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever.” Hence it is clear that the Holy Ghost is God, and that he is an eternal Comforter, and that he will never depart from the church, nor cease to dwell in it for ever; this is secured by a covenant that cannot be broken. Thus blessing, glory, honour, and power, are ascribed
to God and the Lamb for ever and ever; and the Holy Ghost abides in the church for ever and ever. And as to the human nature of Christ, in that he is alive for evermore, Amen; in it he is a priest for ever and ever; in it he is consecrated for evermore, and ever lives to make intercession for us, though not then as now.
Hence it appears that the Arians' damnable heresy is refuted concerning a created God, or God by office, set up from everlasting. “I am the First, and I am the Last,” saith the Saviour, Isaiah xliv. 6. “Before me there was no God formed, neither shall there be after me," Isaiah xliii. 10. “Thus saith the Lord the King of Israel, and his Redeemer the Lord of hosts; I am the first, and I am the last; and besides me there is no God.” Here the Saviour declares that there is no God to the exclusion of him. And, as the kingdom is to be delivered up to the Father, and blessing and honour, and glory, and power, are ascribed to him for ever and ever, there can be no God to the exclusion of the Father, nor to the exclusion of the Holy Ghost, who will be a Comforter in the church for everAnd, as for the humanity of Christ, he will, in his human nature, be the eternal light of the saints; as it is written, “And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” Paul's meaning, therefore, must be this; we