no son can exist without a Father. And if dependent for existence, then for all things. This proves his own. words literally true. "The son can do nothing of himself." Consequently he cannot be equal with the Father who gave him being and all his powers. It is unnecessary to multiply quotations. Passages, which declare or imply his inferiority to his Father, are found in almost every discourse he uttered. As if to put this question at rest forever, he unequivocally declared-" My Father is greater than I." This declaration cannot possibly be misunderstood. It cannot possibly admit of but one meaning. It cannot possibly be explained away. If you admit its truth, you must admit that Jesus is not so great as his Father; is not equal with God. All his teachings are in perfect accordance with this sentiment ; not once has he even hinted that he is equal with God. And if you say he is, you contradict his explicit, uniform declarations; and consequently deny the Lord Jesus. John x. 36; viii. 42; xiv. 28.

4. If you say that Jesus is equal with God, you contradict the declarations of the apostles. On the day of pentecost, Peter proclaimed-that God "made Jesus both Lord and Christ." If he was made Lord, he could not be equal to his perfect Maker. The same apostle, in the name of his apostolic brethren, also declared; that " God exalted Jesus to be a prince and a Saviour." If he was exalted by God, he could not be his equal; for it is impossible for any being to be raised higher than God; and it is absurd to suppose, that God would exalt an equal above himself, even were it possible. And if he was exalted to be a Saviour, he is dependent on God for his of fice. He is, therefore, the instrument, the delegated son, the commissioned saviour, by whom the Sovereign of the

universe saves our world. Paul taught his converts that Jesus was "the first born of many brethren." If he was born in any sense, he cannot be equal to the Father who caused his birth. And if he has many brethren, he cannot be equal with God, unless there are many equal Gods. John asks-" Who is a liar, but he that denyeth that Jesus is the Christ." If he be Christ, he cannot be equal with God. For the words Christ and Messiah mean anointed; and when applied to Jesus, mean anointed with the holy spirit. And if Jesus was the Christ, was thus anointed, he cannot be equal to the God from whom he received the spirit without measure. Such are a few specimens of apostolic preaching. All their instructions are of a similar character. Not once, have they said that Jesus was equal with God; but, on the contrary, they have uniformly represented him as receiving his existence, his miraculous powers, his resurrection from death, his exaltation, and his heavenly reward, from God, his Father. And if you say he was equal with God, you contradict the apostolic declarations; and consequently, deny the Lord Jesus. Acts ii. 36; v. 31. Rom.

viii. 29.

Perhaps you will tell me that some passages are found which seem to imply that Jesus is equal with God. Let us now give them a fair examination.

1. In the first of Colossians, Jesus is said to be "the image of the invisible God." This passage explains itself. In the same sentence, he is also declared to be "the first born of every creature." If, therefore, he is a creature," he can neither be God, the Creator; nor equal to the Father, who gave him existence and all his powers. Col. i. 15.

66

2. In the first of Hebrews, Jesus is said to be "the

express image of his God's-person." This passage also explains itself. In the same sentence, he is also declared to be "made so much better than the angels, as he hath by inheritance obtained a more excellent name than they." If therefore he is the image of God, he cannot be the God of whom he is the image. And if he is made better than the angels, he cannot be equal to the omnipotent Maker of himself and all things. Heb. i. 3, 4.

3. In the epistle to the Colossians, you read this passage. "For in him dwelt all the fulness of the Godhead bodily." What is the meaning of this sentence? It cannot mean that Jesus was either the eternal God, or equal with his infinite Father. For it expressly declares, that the fulness of God-or Godhead-dwelt really in Jesus. What is the fulness of God? Let Paul explain his own writings. He prays to the Father of Jesus, that his Ephesian converts "might be filled with all the fulness of God." Did he pray that they might become Gods; or equal with God? No. But simply that they might have an abundance of divine wisdom and spiritual gifts. This then was the fulness which dwelt in Jesus; the spirit was given to him without measure, and dwelt in him, enabling him to work miracles, and speak as man never spake before. But how came he by this fulness? Let the apostle answer. "For it pleased the Father that in him should all fulness dwell." Very well. If he was dependent on his Father for all the fulness of the Godhead, he was neither God, nor equal to the giver of his spiritual treasures. This text, therefore, instead of proving Jesus to be either God, or equal with God, proves him to be a dependent being; dependent on the Father for all the miraculous powers he possessed. Col. ii. 9. Eph. iii. 19. Col. i. 19.

4. In the epistle to the Philippians, it is said that Jesus "thought it not robbery to be equal with God." This passage likewise explains itself. Let me quote the whole sentence. "Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him; and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in the earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Now, by looking at the whole connexion, you see at once, that Paul could not possibly intend to convey the idea of Jesus being equal with God. For in the first place, he uniformly speaks of Jesus as a being distinct from God, and wholly dependent on him. In the second place, he speaks of Jesus humbling himself, becoming obedient to death, being highly exalted, receiving the most lofty name, and of worship being offered-not to him, but simply in his name, solely for the glory of his God and Father. Now you well know, that neither God, nor an equal with God, could either humble himself, or die, or be exalted, or receive a more glorious name; and you also know that an equal of God would be entitled to equal worship; but in this place all worship is to be offered in the name of Jesus to the glory of God the Father; so that no religious homage is given to the son. And in the third place, you perceive that Paul is inculcating humility upon his con

verts, from the example of Jesus.

"Let this mind be in you which was also in Christ Jesus." Now can you believe, that when the apostle is exhorting his brethren, to think of others more highly than themselves, he would mention as an instance of Christ's humility, that He did not think his own Father higher than himself; that HE thought it nothing wrong to claim an equality with the infinite Jehovah! A singular way indeed of promoting humility; and making Christians of the same mind with Christ. No. No, you will not attribute such absurdities to the pen of the inspired Paul. What then must we do? Does not the passage read, that "he thought it not robbery to be equal with God?" In our translation, it does. But you should remember that this epistle was written in the Greek language. And you may know that scholars of all parties agree that our translation of this sentence is not correct. What then is the true rendering? The literal meaning of the Greek words is this. "He did not think of the robbery, the being like God." Although created in the express image of God, he did not think of the robbery of being like God; did not think of the robbery of claiming an equality with his Father; but humbled himself; so that God has highly exalted him, even at his right hand. This makes the apostle consistent and sensible, and even powerful. This passage, therefore, contains positive evidence that Jesus is not equal with God; nay, that he never thought of the presumption of claiming equality with his heavenly Father. Phil. ii. 5, 11.

What then must be our conclusion? The Old Testament does not contain one passage in which it is either declared or implied, that the son is equal with God. the contrary, it is its uniform testimony, that God has no

On