Chapter III

Containing an examination of the divine testimony respecting the nature and origin of those perfections by which the Son of God created, governs, saves, and judges the world.

We have seen in Col. 2:9 that in Jesus Christ "dwelleth all the fulness of the Godhead bodily." A few verses before this, chap. 1:19, the inspired apostle informs us, "it phased the Father, that in him should all fulness dwell." Here then, the divine testimony teaches us that it is by the pleasure of the Father, that the Son possesses this divine fulness. It ought to be particularly observed, this last passage is in immediate connection with the 16th and 17th verses, which declare him to have created all things, and to be before all things. This must certainly refer to his highest character. It consequently teaches us, that he possesses his highest and most glorious perfections by the pleasure of the Father. The apostle represents even saints being "filled with all the fulness of God," Eph. 3:19. This, indeed, must be understood as vastly inferior to the fulness which Christ possesses. The creation of the universe is ascribed to the Son. John 1:3; Col. 1:16; etc. But do the scriptures of truth teach us that he created all things by his own independent power, or that he was the glorious agent of "the only true God?" Eph. 3:9 — God, who created all things by Jesus Christ. Heb. 1:12. God — hath in these last days spoken to us by his Son, by whom also he made the worlds.

These passages certainly teach us that it was by the power of the Father, the Son created the worlds. His creating all things, therefore, affords no proof that he is in the highest sense omnipotent.

In Heb. 1:3. Jesus Christ is represented as "upholding all things by the word of his power." Certainly this must be in his highest character. Yet the apostle explains this by informing us that he was made so much better than the angels.

Prov. 8:23, 24. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths I was brought forth. It is evident that the term "everlasting" does not mean eternity in this passage, for as there was a period when the Son was "set up," "brought forth," or "begotten," there must have been a period antecedent to this. We read also of the everlasting hills, etc.

In Acts 2:22, all the miracles which the Saviour wrought on earth are ascribed to the power of the Father. "Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you. In Matt. 28:18 and John 17:2 all power in heaven and in earth is ascribed to Christ. Is not this descriptive of the highest power he possesses? Does he possess it independently? Let us hear and believe "the faithful witness." "All power is given unto me," etc. "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." Here we are plainly taught that the whole power, by which the Son of God accomplishes the redemption of his church, is given him by the Father. Shall we then continue to say, that no given power, that nothing less than independent omnipotence can qualify him for such a work? Is not this to say, that the means divine wisdom employs for the redemption of the elect are inadequate?

My respected brother Stuart, remarking on the character of Christ as Judge¹ observes, "omnipresence and omniscience only can qualify him for the duties of that station," He admits that, "he does indeed act as judge, by delegated authority." Let John 17:2 be again considered. Does not the giving "eternal life to the elect," include his judging them and the world? Or, if this should be denied; does it require any more wisdom or knowledge, or power to judge the world, than it does to give eternal life to his people? Most certainly it does not. Here, then, it obviously appears from the divine testimony, that he is not only appointed to "act as judge, by delegated authority," but the very qualification by which he acts, not only in the single office of judging the world; but in the arduous and glorious work of giving eternal life to his sheep, is given him by the Father. I do not perceive how Mr. Stuart can reconcile the above observation with the following in his Letters to Mr. Miller:² "I can conceive it possible, that a derived being may have such an unlimited communication of power, and knowledge, and wisdom, that he may govern worlds."He who governs worlds is surely competent to judge them.

We have seen from the words of the Lord, that our divine Redeemer is qualified for the important work appointed him, in respect to wisdom and knowledge. Col. 2:3. "In whom are hid all the treasures of wisdom and knowledge." John 2:25. He knew what was in man. Rev. 2:23. I am he which searcheth the reins and hearts.

He is worthy to take the book of the divine counsels, and to unloose the seals thereof. He only reveals to us, and to the powers in the heavenly places, the purposes of Jehovah, unfolding to our admiring view, the works of grace and love and holy vengeance of "the only true God." And how doth he obtain this knowledge of all things? What saith the scripture? "The Revelation of Jesus Christ which God gave unto him." Rev. 1:1.

Titus 3:4—6. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. This passage, and many others, proves, that the Son saves us by the appointment and power of the Father. It also proves how erroneous that common idea is, that wherever the word Saviour occurs in a text, the Son of God must be intended.

John 8:26. He that sent me is true, and I speak to the world those things which I have heard of him. John 12:49, 50. For I have not spoken of myself, but the Father which sent me, he gave me a commandment what I should say, etc. John 3:31, 32. He that cometh from heaven is above all, and what he hath seen and heard that he testifieth.

It appears equally evident from "the oracles of God," that Jesus Christ will judge the world, by the power and appointment of the Father. Acts 10:42. It is he which was ordained of God to be the judge of quick and dead. Rom. 2:16. God shall judge the secrets of men by Jesus Christ. John 5:22. For the Father judgeth no man, but hath committed all judgment to the Son.

It appears that the Son of God was to be called "The Lord, or Jehovah our Righteousness," because he is that glorious Redeemer "whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins," etc. In him "the righteousness of God — is manifested," "even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe." Even places where God manifested his power and goodness, were called by his name. "Jehovah-jireh." "Jehovah-nissi."

When we contemplate the holy Son of God in the endearing character of the "one mediator between God and man," what a glory do we behold encircling him in all his offices!

As our prophet, he "spake as never man spake." His doctrine distilled as the dew. Grace was poured into his lips." Psal. 45:2. Blessed teacher! The knowledge thou dost impart is life to our souls. Oh, may we never turn away from him "that speaketh from heaven."

As our priest, how precious is his offering and intercession! We have the "remission of sins through his blood." He "ever liveth to make intercession for us." He is "made higher than the heavens;" "a great high priest, Jesus the Son of God."

As our king, he is "fairer than the children of men." He is "King of kings and Lord of lords." By the power of his grace he conquers the hearts of his chosen seed, and subjects them to his righteous government. O blessed Prince of peace! O precious reign of grace! He will present his redeemed church before the presence of his glory with exceeding joy. He shall triumph over all his foes, for "he must reign until all enemies are put under his feet." Those who will not have him to reign over them he will punish "with everlasting destruction from the presence of the Lord, and from the glory of his power." Then shall he "be glorified in his saints, and admired in them that believe."

Let it however be remembered, that it is the Father who is "the only true God," that has exalted him, and upholds him in this high station. Deut. 18:18. I will raise them up a Prophet, etc. As a Priest he is "made higher than the heavens." So Christ glorified not himself to be made an high priest; but he that said unto him, thou art my Son, to-day have I begotten thee. Heb. 5:5. Psal. 2:6. Yet have I set my King upon my holy hill of Zion.

The case of Joseph, who appears to have been a striking type of Christ, may serve to illustrate, in some manner, the scriptural representation of the glorious dignity of the Son of God, and also his dependence on the Father for all his authority. Gen. 41:39—44. And Pharaoh said unto Joseph —thou shalt be over my house, and according to thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, see I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand and put it on Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. And he made him to ride in the second chariot which he had, and they cried before him, Bow the knee; and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift his hand or foot in all the land of Egypt.

Such was the high authority with which Pharaoh invested Joseph: in consequence of which, he was, in a sense, honoured even as they honoured Pharaoh; for it was said to him, "Thou art even as Pharaoh." Gen. 44:18. Joseph was exalted to the government of Egypt; and was indeed more actively ruler, than Pharaoh himself. Yet Pharaoh was greater than Joseph. From Pharaoh he derived all his dignity, and on his sovereign will he was dependent for all his authority. Pharaoh governed Egypt by Joseph. Pharaoh saved Egypt during the famine by Joseph. He gave him a name, said to signify a Saviour, and commanded all to bow the knee to Joseph.

So "the eternal Spirit," who is and ever must be the alone God, creates, upholds, governs and saves by his Son, "whom he hath appointed heir of all things," whom he hath "made better than the angels;" and whom, on account of all judgment being committed to him, he requires us to honour even as we honour the Father. I have no idea that the case of Joseph, or any other, can present to the mind an adequate parallel of the incomparable Immanuel.

"Nor earth, nor seas, nor sun, nor stars,

Nor heaven his full resemblance bears;

His beauties we can never trace,

Till we behold him face to face."

Far be it from us to rob the Saviour of his true glory. Far be it from us to deny his own testimony. Let us not be found uniting with the Jews in charging "the faithful witness," with advancing claims to a character he never assumed: a charge which Jesus himself immediately repelled in the plainest language. John 5:19. How delusive is the impression, that we are honouring the Son of God while we deny his own testimony!

Let none, however, imagine, that we can have too exalted views of the sinner's friend, that we can adore him too highly, or love him too ardently, while in accordance with the inspired testimony, we behold him as "the image of the invisible God;" and worship him "to the glory of God the Father." Let our minds expand to the utmost stretch of thought, in the contemplation of his divine beauty and glorious dignity; still our conceptions of his incomparable excellence will be vastly too limited and inadequate. Let our hearts glow with the most fervent love, and our bosoms heave with the warmest gratitude to his dear name, still we must acknowledge that our affections towards him, bear no proportion to his charms or his love. With our highest notes of praise, we must mingle the sigh of lamentation, that we admire and love and praise him no more.

"Had we a thousand lives to give,

A thousand lives should all be thine."