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Omniscience. Matt. xi. 27, "All things are delivered unto me of my Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." John v. 20, "The Father loveth the Son, and showeth him all things." viii. 26, "I speak those things that I have heard of him." ver. 28, "Then shall ye know that. as my Father hath taught me, I speak these things." ver. 38, "I speak that which I have seen with my Father." xv. 15, "All things that I have heard of my Father, I have made known unto you.' ii. 24, 25," He knew all men; ... for he knew what was in man.' xxi. 17, "Thou knowest all things." xvi. 30, "Now are we sure that thou knowest all things; by this we believe that thou camest forth from God." iii. 31-34, "He that cometh from heaven... what he hath seen and heard.....he whom God hath sent speaketh the words of God; for God giveth not the Spirit by measure unto him." Rev. i. 1, "The revelation of Jesus Christ, which God gave unto him," — whence it is written of him, ii. 23, "I am he which searcheth the reins and hearts," even as it is said of the faithful, that they know all things; 1 John ii. 20, “Ye have an unction from the Holy One, and ye know all things." Even the Son, however, knows not all things absolutely; there being some secret purposes, the knowledge of which the Father has reserved to himself alone. Mark xiii. 32, "Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father "; or as it is in Matt. xxiv. 36, "my Father only." Acts i. 7, "The times and the seasons, which the Father hath put in his own power."

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Authority. Matt. xxviii. 18, "All power is given unto me in heaven and in earth." Luke xxii. 29, "I appoint unto you a kingdom, as my Father hath appointed unto me. John v. 22, "The Father hath committed all judgment unto the Son." ver. 43, "I am come in my Father's name.' vii. 16, "My doctrine is not mine, but his that sent me." viii. 42, "I proceeded forth and came from God; neither came I of myself, but he sent me." xii. 49, 50, “I have not spoken of myself; but the Father which sent me, he gave me a commandment what I should say, and what I should speak." xiv. 24, "The word which ye hear is not mine, but the Father's which sent me." xvii. 2, "As thou hast given him power over all flesh." Rev. ii. 26, 27, "To him will I give power ..... even as I received of Father."

my Omnipotence. John v. 19, "The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise." ver. 30, "I can of my own self do nothing." x. 18, "I have power to lay it down, and I have power to take it again; this commandment have I received of my Father." Hence, Philipp. iii. 21, "He is able even to subdue all things unto himself." Rev. i. 8, "I am . . . . the Almighty "; though it may be questioned whether this is not said of God the Father by the Son or the angel representing his authority, as has been explained before; so also Psal. ii. 7.

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Works. John v. 20, 21, "For the Father show him greater works than these. . . . For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will." ver. 36, The

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works that my Father hath given me to finish, works that I do, bear witness of me, that the Father hath sent me "; - it is not therefore his divinity of which they bear witness, but his mission from God; and so in other places. viii. 28, "Then shall ye know that I am he, and that I do nothing of myself." x. 32, "Many good works have I showed you from my Father." xi. 22, " I know that even now, whatsoever thou wilt ask of God, God will give it thee." ver. 41, "Father, I thank thee that thou hast heard me." So likewise in working miracles, even where he does not expressly implore the divine assistance, he nevertheless acknowledges it. Matt. xii. 28, compared with Luke xi. 20, "I cast out spirit," or "finger, of God." John xiv. 10, that dwelleth in me, he doeth the works." Yet the nature of these works, although divine, was such, that angels were not precluded from performing similar miracles at the same time and in the same place where Christ himself abode daily; John v. 4, "An angel went down at a certain season into the pool." The disciples also performed the same works. John xiv. 12, "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do."

devils by the "The Father

The following gifts, also, great as they are, were received by him from the Father. First, the power of conversion. John vi. 44, "No man can come to me, except the Father which hath sent me draw him." xvii. 2, "That he should give eternal life to as many as thou hast given him"; and so uniformly; whence arises the expression, Matt. xxiv. 31, "his elect." Wherever, therefore, Christ is said to have chosen any one, as John

xiii. 18, and xv. 16, 19, he must be understood to speak only of the election to the apostolical office.

Secondly, creation. Isai. li. 16, "I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people." Whether this be understood of the old or the new creation, the inference is the same. Rom. xi. 36, "For of him," that is, of the Father, "and through him, and to him are all things; to whom be glory for ever." 1 Cor. viii. 6, "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things." The remaining passages on the same subject will be cited in the seventh chapter, on the Creation. But the preposition per must signify the secondary efficient cause, whenever the efficiens a quo, that is, the principal efficient cause, is either expressed or understood. Now it appears from all the texts which have been already quoted, as well as from those which will be produced hereafter, that the Father is the first or chief cause of all things. This is evident even from the single passage, Heb. iii. 1–6, "Consider the Apostle who was faithful to him

that appointed him

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who hath builded the house,"

that is, the Church. But he "that appointed him," ver. 2, and "builded all things, is God," that is, the Father,

ver. 4.

Thirdly, the remission of sins, even in his human nature. John v. 22, "The Father hath committed all judgment unto the Son." Matt. ix. 6, "But that ye may know that the Son of man hath power on earth to forgive

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sins, then saith he," &c. Acts v. 31, "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." Hence Stephen says, vii. 60, "Lord, lay not this sin to their charge." It clearly appears from these passages, that the following expression in Isaiah refers primarily to God the Father, xxxv. 4 - 6, Behold, your God will come with vengeance, even God with a recompense; he will come and save you; then the eyes of the blind shall be opened," &c. For it was the Father who appointed Christ" to be a Saviour," Acts v. 31, and the Father is said "to come unto him, ," John xiv. 23, and "do the works," as has been proved before.

Fourthly, preservation. John xvii. 11, 12, "Holy Father, keep through thine own name those whom thou hast given me ..... I kept them in thy name. ver. 15, that thou shouldest keep them from the

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evil." Col. i. 17, "By him all things consist." Heb. i. 3, "Upholding all things by the word of his power," where it is read in the Greek, not "of his own power," but "of his," namely, of the Father's power. But this subject will come under consideration again in the eighth chapter, on Providence, where the chief government of all things will be shown to belong primarily to the Father alone; whence the Father, Jehovah, is often called by the prophets not only the Preserver, but also the Saviour. Those who refer these passages to the Son, on account of the appellation of Saviour, seem to fancy that they hereby gain an important argument for his divinity; as if the same title were not frequently applied to the Father in the New Testament, as will be shown in the thirteenth chapter.

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