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and that the whole Deity is originally in every one of these sacred and divine persons; and that it is inconsistent for any thing that is God, to be an inferior or independent being.
4. My name is in him, i. e. in a most bright, express, and illustrious manner, Heb. i. 3. The image of God was impreffed upon Adam in innocence, at his creation, and it is impreffed upon all that are the children of God by regeneration and adoption; but Christ has not the image of God impressed, but he is the express image of his father, and the brightness of his glory,” insomuch, that it is imposlible for a person, by the eye of faith, to behold the glory of the only begotten Son of God, but at the same time he beholds the glory of the Father also, for the light of the knowledge of the glory of God shines in the face or person of Jefus Christ.”
5. The name of God is in him, as Mediator, in a way of donation and derivation. He has a delegate authority, a dea rived fulness as Mediator; for “it pleased the Father that in him should all fulness dwell; and God hath given him to be head over all things to the church ;" he hath appointed and anointed him to be King in Zion; and “the Father judgeth no man, but hath committed all judgement unto the Son." What he doth as the great Prophet, Priest, and King, of his church, he doth in his Father's name, or by his warrant.
6. The name of God is in him in a way of manifestation : John xvii. 6. “I have manifested thy name unto the men which thou gavest me out of the world.” And, Oh Sirs ! till Christ teach us the knowledge of the nanie of God, we shall remain for ever ignorant of it: John i. 18. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath çevealed him.”
7. The name of God is in him in a way of communication. And it is set in him as Mediator, that it may, by him, be given unto, and set upon his people : Rev. jii. 12. “Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the city of my God; and I will write upon him my new name.” And how is it that he writes the name of his God upon them, but by causing them to see and read the name or glory of God in himself? 2 Cor. iii. last, “ All we with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord.” And thus you see how the name of God is in Christ. But after all that we have said, this matter will remain an unknown mystery, unless the Spirit of the Lord come, as a “Spirit of wisdom and revelation, and Diew us the mysteries of a God in Chrilt.
IV. The fourth thing in the method was, to inquire into the reasons of this doctrine ; why is it that the name of God is in Chrift?
Anfw. I. He bears his Father's name, because he and his Father are one ; he is one God with his Father, the fame in substance, equal in power and glory; and so it was impossible it could be otherwise.
2. Because he is his Father's Son, his only Son, his beloved Son, by eternal generation : “ The Word was made flesh, and we beheld his glory, the glory as of the only begotten of the Father.” Who fo fit to bear his Father's name, as his own fira-born, whom he therefore hath “ made higher than the kings of the earth?"
3. He only was able to bear the weight of that infinite and excellent name. If the name of God had been set in any created being, however excellent, as it would have been a lie to call that creature God; so the highest and most excellent angel, or archangel, would have funk under the weight of it. The very thought of being equal with God, funk millions of angels from the height of heaven to the bottom of hell: how then could any finite being have been able to bear it? So that if Christ had not been God himself, one God with the Father, he had sunk under the weight of that great name; but he was able to bear it, being his Father's equal, and therefore it was committed to him.
4. His name is in him, that it might be near unto us. Oh how near doth God come unto us in the person of Christ ! he comes and dwells with man upon earth, “ The Word was made flesh, and dwelt among us.” God in Christ, he mingles natures with us in a personal union, and he mingles names with us in Chrift, for his name is Immanuel, God with us : he mingles interests with us in Christ, he connects his own glory with our salvation; hence Christ is called, “. The man of God's right hand, whom he makes strong for himself;" j. €. strong for the great purposes of his own glory in our salvation. So that, I say, the name of God is in Christ, that his name might be fib and near to us; and his wondrous works of grace through Christ, declare his great name to be near. And whenever the gospel is preached, and Christ the righteousness and salvation of God revealed unto sinners, he is said to bring near his righteousness, Is. xlvi. at the close.
5. He has put his name in Christ to break our enmity against him, and to reconcile us to himself: " God was in Christ, reconciling the world unto himself." The great defign of the manifestation of the name and nature of God in Chrift, was to give such a convincing proof and demonftra. tion of his love, mercy, and good-will toward man upon earth, as might for ever break our enmity, reconcile our hearts, and render himself an object of love, trust, hope, desire, delight, and confidence unto man, whose heart was altogether alienate from God by lin, as if he were an implacable and inexorable enemy
V. The last thing proposed in the prosecution of this doctrine, was the Application.
Use first, may be in a few Inferences. Is it so that the name of God is in Christ, after such a manner as you have heard ? Then,
Inf. 1. See hence the injury that is done both to the Father, and the Son, by the abominable Arian heresy, that hath beeri broached in our land, and which I fear is too much prevailing both among ministers and members of this established church. Why, that heresy doth injury to the eternal Father, because it flatly contradicts his record concerning our Redeemer in my text. God the Father says, My name, which is the supreme, self-existent, and independent God, this name of mine is in him. This is false, says the Arians, for the name of the supreme independent, and self-existent God, is the personal property of the Father, and therefore not to be ascribed unto the Son. And then it doth injury unto the Son, because it denies him to have “a name above every name.” If his name be not the supreme God, there must needs be a name above his name. In short, a dependent or inferior God is no God at all; for there is no middle kind of being between the Creator and the creature.
Inf. 2. Is his Father's name in him? Then see lence, that God the Father is concerned in all the affronts and indignities done to Christ, and will surely refent them. Why, his Father's name is in him, and the indignities done to him, they reflect upon his royal and eternal Father. Psal. cx. 1. ^ The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.” He will cast them down, and tread them under his feet. I will tell you of two or three forts of persons that are in danger of the refentment of God the Father, for indignities done to his eternal Son.
ist, All ye that reject him by unbelief, and do not close with him as he is offered in the gospels as a prophet for instruction, as a priest for justification, and as a king for sanctis fication. Oh! how many are there that fall under this heavy charge!" Who hath believed our report?” Sirs, however light you may make of the fin of unbelief, yet remember there is something worse abiding you, than a dying without mercy: Vol. II.
Heb. x. 28. 29. “ If they that despised Moses law, died without mercy, of how much sorer punishment shall he be thought worthy,” &c.
2dly, Ye that are doing injury to any of his fent servants and ambassadors that bear his name and coin mission, ye lie exposed to the resentment of the Father of Christ. "He that despiseth you, despiseth me, and he that despiseth me, despifeth him that sent me. The wrath of the Lord fell upon the Jews, till there was no ́remedy, for their mocking, abusing, and maltreating the Lord's messengers that he sent to them, 2 Chron, xxxvi. 16.
3dly, Ye that do any injury to his poor people and members, and who oppress them either in their temporal or spiritual privileges, or yet offend or grieve them any manner of way, “ it were better for such that a milftone were put about their necks, and they caft into the midit of the sea,” than that they fliould “ offend one of these little ones.” Many a sad heart the Lord's poor people are getting at this day. The lambs of Chrill's flock, and their precious liberties, are sacrificed by many fhepherds in our lfrael, to please and gratify the great ones of the land. More regard shewed to a patron, or a heritor, in the election of a minister, than to the flock or church of Christ, that he has purchased with his own blood. It is the wise, the mighty, the noble, the heritor and laird, that is called to vote in the election of a church-officer ; quite cross to Christ's way, who has faid, “ Not many wise nien, not many mighty, not many noble, are called; but God hath chosen the poor, ihe weak things of the world, to confound the wise,”
4thly, Ye that are doing injury to his work and cause, and who are helping on the present course of defection from a covenanted work of reformation. Who sees not what bold strokes are given at the carved work of God's temple in this Jand;, particularly, by a set of corrupt time-serving minifters, and others, who join hand with them in breaking down the necessary fences of the doctrine, worship, discipline, and government of the church, in enacting laws inconsistent with the laws of Christ, to the hurt, not to the edification, of his body; in fuppresling the true friends, and supporting the open enemies of a covenanted reformation, scattering inltead of ga. thering the lambs of Christ, in perverting the keys of discipline to the ikreening of the unworthy, and to the censuring of ministers for the faithful discharge of their duty ? No care taken to purge out the erroneous in principle, or scandalous in prac. rice, but, on the contrary, vacant congregations crammed and billedd up with corrupt men, without any regard to the voice
. . of of these who know the voice of the fhepherd. I say, you who are helping on these or the like defections from a work of refur. mation, you are setting yourselves in opposition to the interest of Christ, who hath his Father's name in him, and you expose yourselves to the resentment of his Father and of his Anointed, Psal. ii. God and his Mesiah holds you in derision, and when he has made use of you as tools to serve his own glorious de. signs, he will “ break you as with a rod of iron, and daih you in pieces as a potter's vessel.”
Sthly, All ye who stand by as Gallio's, unconcerned spectators of the ruin of the church of Christ, while others are con-' tending against the mighty for the preservation of the work of the Lord, among us; remember, that the vengeance of God's temple will fall upon you also, for there are no neutrals in the cause of Christ; they that are not for him, are against him. Curse ye Meroz, curse ye bitterly the inhabitants thereof: because they come not up to the help of the Lord, to the help of the Lord, against the mighty." In short, all ye that are living in league with hin, either with public or personal fin, which Christ came to destroy, and to make an end of, ye are affronting him that has his Father's name in him, and counteracting the very design of his manifestation in the flesh, and therefore have reason to fear wrath lies at the door: every soul that will not hear him, and obiy his voice, shall be destroyed from among the people, and that because his Father's name is
Inf. 3. Hence also we may see noble ground for the courage and fortitude of faith, contending for Christ, his cause and intereft, in an evil day, a day of trouble, and treading down, and perplexity, in the valley of vision. Let none of the hearts of the followers of the Lamb fail them because of the might or multitude of their enemies, either within them or without them ; for although ye may have “principalities and powers, spiritual wickednesles in high places, as well as “ fleth and blood," to grapple with, and though his cause and inierelt may seem to be run down and ruined, yet do not defert bim, or give up his cause as desperate and hopeless. Why, the Captain of your salvation has his Father's naine in bim; he is armed with his Father's power and authority, and the armies which are in heavi n and in earth follow him; and it is his way of working and doing, to draw out the main body and Itrength of the enemy, and to give way to their wrath, tiil his cause seem to be defperate and hopeless, and then to give the ele. my a turn, that his own power and wisdom may be the more vilible in their overthrow, and the delivery of his own people. He lets Pharaoh and his Egyptians go on in opposition to Il