SERM.

cleared, by taking in all that the Scripture fays of this Matter, and by duly X, XI. attending to thofe Texts which declare rthat God created all Things by Jefus Chrift, and that there is one God the Father, of whom are all Things, and one Lord Jefus Chrift, by whom are all Things. From these Paffages it seems to me very evident, that the Creation of the World is attributed to God, as the firft Cause and principal Author of all Things; and to Jefus Chrift, as the fubordinate Agent by whom God the Father wrought. If I might be allowed to use the Language of Antiquity upon this Occafion, I might fay that God the Father is the Maker and Creator of the Universe, and that Jefus Chrift in the Creation of all Things miniftred to the Will, and fulfilled the Command of the Father. It is a very ufual Thing to appropriate to the principal Author those Actions and Operations which in fome Senfe may truly be afcribed to a fubordinate Agent. Thus it is certain from Scripture that Moses and the Prophets, and Chrift and his Apostles

SERM.

X, XI.

did many wonderful Works; and yet the Pfalmift tells us, that God only doth wondrous Things; which is very truly and properly faid, because it was God who did Wonders by Mofes and the Prophets, and by Christ and his Apostles. In like manner it is certain from Scripture, that all Things were made by Jefus Chrift; and yet God may with Truth and Propriety be ftyled the only Maker of the World, because it was God alone who made the World by Jefus Christ.

Again, THE Scripture teacheth us that there is one God, the Father; and that there is none other God but one; and yet it teacheth us that Jefus Chrift is God. To reconcile this appearing Contradiction, fome have affirm'd, that Jefus Chrift is the very fame Perfon with God the Father; which (as I before obferv'd) cannot be true; it being as plain and as certain from Scripture, that God the Father and Jefus Chrift his only begotten Son are two diftinct Perfons, as that Abraham and his only Son Ifaac were two diftinct Perfons. But the Appear

ance

ance of Contradiction vanishes, if we take
into Confideration all that the Scripture
fays concerning the Divine Authority of
Jefus Chrift. For as the Scripture in-
forms us that Chrift is truly God: fo it
likewise informs us, that all Things are
delivered to him of his Father, Mat.xi.27.
That all Power is given unto him in
Heaven and in Earth, Mat. xxviii. 18.
That his Father hath appointed unto him
a Kingdom, Luke xxii. 29. That he is
fet down with the Father in his Throne,
Rev. iii. 21. That the Father hath given
all Things into his Hand, Jo. iii. 35.
That the Father hath committed all Judg-
ment unto him, Jo. v. 22. That the
Father hati given him Power over all
Flesh, that he fhould give eternal Life
to as many as God had given him, Jo.
xvii. 2.
That God hath highly exalted
him, and given him a Name which is
above every Name; that at the Name
of Jefus every Knee fhould bow, of
Things in Heaven and Things in Earth,
and Things under the Earth; and that
every Tongue fhould confefs that Jefus
Chrift

SERM.

X, XI.

SERM.

X, XI.

Chrift is Lord, to the Glory of God the Father, Phil. ii. 9, 10, 11. That God hath fet him at his own right Hand in the Heavenly Places, far above all Principality and Power, and Might and Dominion, and every Name that is named, not only in this World, but also in that which is to come; and hath put all Things under his Feet, and gave him to be the Head over all Things to the Church, Eph. i. 20, 21, 22. And to the fame Effect the Scripture speaks in other Places. Now when it is faid, that God hath put all Things under Chrift, it is manifeft (faith St. Paul) that He is excepted which did put all Things under him. So that tho' Chrift be indeed over all, God bleffed for ever; yet he cannot be faid to be the God of the Father, who gave to him those Powers by Vertue of which he is over all, God blessed for ever. But the Father may be truly faid to be the God of Jefus Chrift, and he is often fo called in Scripture; particularly in the first Chapter of the Epiftle to the Hebrews, where the Author is treating of Chrift's

4

Chrift's Divinity and ftyles him God, faying, Thy Throne, O God, is for ever and ever; a Scepter of Righteousness is the Scepter of thy Kingdom: And then it immediately follows, Thou haft loved Righteoufnefs and hated Iniquity, there fore God, even thy God, hath anointed thee with the Oyl of Gladness above thy Fellows. Wherefore Chrift's being God (by having received Divinity from his Father) does not hinder the Father from being that One Self-exiftent Supreme Independent God, that God of Gods, to whom all other Beings in the World (Jefus Chrift himself not excepted) are fubject; who is not commanded, nor fent, nor authorized by another, but is himself the Origin and Fountain of all Power; who is not oblig'd to act according to another's Will, or to another's Glory, but may juftly require that all others fhould fulfil his Will, and act to his Glory. You fee then how we may acknowledge Chrift to be God, without contradicting that fundamental Principle

of

SERM.

X, XI.