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which, as it is at last to be given up to him, so was it at first received from him.
From hence it is manifest that the honor paid to Christ is ultimately referred to God the Father; for the honor paid to Christ being founded in the power and glory to which he is exalted, the honor paid must naturally follow the power and glory to which it relates, and at the last, terminate in the fountain and origin of that power and glory, even God the Father.* By this means the peculiar honor of God the Father is secured, whilst we worship and adore the Son. If we adore the Son, it is because of the relation to the Father : if we honor our Redeemer, that honor must redound to his glory, who was in Christ, reconciling the world to himself: if we apply it to Christ as our high-priest, at the same time we acknowlege his glory who anointed him to this office : if we worship him who is Head of the church, we cannot but adore him who gave Christ to be the Head of the church : if we fall down before him who has all power and might, at the same time do we confess the excellency of the Father, who hath given him all power, and put all things in subjection
eis 86ğar @eoû Marpós. I conceive that the glory of God the Father here means, the dissemination of true religion, and reverence paid to God in the name of Jesus the Mediator of the Christian covenant. • Herein is my Father glorified, that ye bear much fruit; so sball ye be my disciples :' John xv. 8. It is the will of the Deity that worship should be paid to God the Father, through God the Son, by the prevailing influence of God the Holy Ghost. This division of the Godhead, as to personality, is declared in the Scriptures not to affect the unity of the Deity; and however incomprehensible the fact may be to us, we are bound to believe it, on the authority of God himself, who has revealed it. We may observe that in the New Testament the Father is said to glorify the Son, as well as the Son is said to glorify the Father (John xvii. 1.5. &c.): and with regard to prayers put up in the name of Christ, our Saviour bimself asserts his equality with the Father, when he declares to his disciples,' whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it :'(John xiv. 13. 14.) And this was immediately after he had said unto them, believe me that I am in the Father and the Father in me.'-ED.
under him. So that we cannot honor the Son, as we ought to do, but we must at the same time honor the Father with the honor due to him. And this sufficiently shows that the gospel has not strained the precepts of natural religion, in teaching us to honor the Son, whom the Father hath exalted to the right hand of his majesty on high, and given to be the head over all principalities and powers, even to the consummation of all things.*
* Having endeavored to elucidate some clauses in the remarkable passage which Sherlock selected as a text for the foregoing four discourses, I shall here subjoin such a free translation of the original, as, without departing materially from the letter, may exbibit in one short view my opinion of its import. Let the same sentiments be in you as were even in Christ Jesus: who, though he had a pre-existence in the glorious nature of God,—did not eagerly covet to retain this parity with God, but on the contrary divested himself of his glory, baving assumed an enslaved or subject nature, being made in the likeness of men ;-and being found (i. e. known) to be in fashion (i. e. in real condition) as a man, he humbled himself, becoming subject to death, even the death of the cross. Wherefore God also hath bighly exalted him, and given him the name which is above every name; that in the name of Jesus every knee should bow, of all who are in heaven, or on the earth, or under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.'-ED.
END OF VOL. II.
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