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Now, as I have already proved, that there Words, Thou baft loved righteousness, and bated iniquia ty; therefore God, even thy God bath anointed thee with the oyl of gladness above thy Fellows, v. 9. do relate to the Human Nature ; fo I grant, that these Expreffions, by wkom also be made the Worlds, V. 2. and those Quotations from the Pfalmift, v. 6, 8, 10, 11, 12. do relate to the Divine Nature. And I am persuas ded, nobody will pretend, that any of thefe Particulars do prove or imply, that the WORD, or Din vine Nature, is inferior to the Very God. But then, as for the other Affirmations concerning the Son, let them never so plainly prove or imply an Inferiority to the Very God, yet they are most fairly and manifestly to be understood of the Man Christ Jesus.
.35A For Instance, the Man Chrift Jefus is God's Son, and is appointed beir of all things. v. 2.1: He is the á mavzdoua, the brightness of God's iglory, and the exprefs image of bis person or Substance that is, he is the glorious visible Representative of the invisible Majesty of the Very God. And he upholds (or as pegar (g) ought in this place to be rendred, he governs) sall things by the word of bis power, or his powerful Word; that is, the whole Creation is at his Command. Hewben be bad by.bimself purged our.fins, sat down on the right hand of the majesty on bigh: Being made iso much better than the Angels, as he hath by inheritance obtained a more excellent name than they, v. 3, 4. By his Resurredion those Words of Psal. 2. 9. were verify'd, Thou art my Son, this day bave I begotten thee. For St. Paul says, We declare unto you glad tidings, how that
(8) See Grotius on the Place.
the promise which was made unto the fathers, Gad bath fulfilled the same unto us their cbildren, in that be batb raised up Jefus again; as it is also written in the second Psalm, Thou art my Son, this day have. I begotten thee, Acts 13. 32,:33. ; To him those words are apply'd, I will be to him a Fatber, and be shall be to me a Song V.S; To him God said, Sit on my right hand, until i make thine enemies thy footstool, v. 13. For Ghrift himself has explained that Passage of his Human Na. ture, aby saying to the Pharisees, Wbat think ye of Cbrift? Whose lon is be? They say unto him, Tbe son of David. He saitb unto them, How then doth David in Spirit call bim Lord, saying, The Lord said unto my Lord, Sit thou on my right band, till I make thine enemies uby footstool ? If David then call bim Lord, bow is be bis Son?
-45 In fine, I must now take the Liberty of affirming, that there is not one Text, which speaks of our blessed Savior in such a manner, as implies his being inferior to the Very God, but what either necessarily muft, or moft fairly may, be understood of the Man Christ Jesus, or our Savior's Human Nature only. And therefore I conclude (and I hope you are by this time sensible) that the Holy Scriptures do not teach, that the WORD, or Divine Nature of our Lord Jesus Christ, is inferior to the Very God.
That the Holy Scriptures do teach, that the WORD,
or Divine Nature of our Lord Jesus Christ, is the Very God.
ECONDLY, I fhall now prove, that the Holy
Scriptures do teach, that the WORD, or Di? vine Nature of our Lord Jesus Christ, is the Very 1 God. And,
First, the Evangelist says, 'Ey dgx W o royo, i aby w we's * Jade, a Szös li o abg , In the beginning was the WORD, and the WORD was with God, and the WORD was God, John 1. 1. That the one Telfexistent Being is meant by Reds, God, in the second Member of this Verse, as you your self do grant, To no other Perfon denys, that I know of. And that the WORD is affirmed to be seos, God, in the third Member of it, every Man's Eyes will demonftrat to him. But then it is questioned, what is the proper Signification of Ads, God. That the one felfexiftent Being is infinitly perfe& and gloridus, the Author and Preserver, not only of Man, but also of all other Beings wharfoever; and that he is truly and properly called vids, God; is confessed on all hands, particularly by your self and me: but then, whether the Name Beds, God, when given to the one felfexistent Being, does either, 1. imply his Selfexistence, or 2. denote the infinit Perfection and Glory of his Effence, or
3. exprefs his Relation to us, as our Creator, and 2
consequently our Lord and Governor ; I perceive, you and I shall not easily agree.
In your (a) Opinion, The Word God, when Spoken of the Father himself (viz. the one selfexistent Being) is never intended in Scripture to express Pbilosopbically bis abstract Metaphysical Attributes : but to raise in us a Notion of bis Attributes relative to us, bis supreme Dominion, Authority, Power, fuftice, Goodness, &c. And again (b) you say, Time the Word. Seos, God, bas in Scripture, and in all the Books of Morality and Religion, a relative Signification; and not, as in Metaphysical Booles, an absolute one. As is evident from the relative Terms, which in Moral Writings may always be joined with it. For Instance, in the same manner as we say, my Fa:ber, my, King; and the like: so it is proper also to say, my God, the God of Israel, the God of the Universe, and the like; which Words are expreffive of Dominion and Government, But in the Metaphysical Way it cannot be said, my infinite Substance, the infinite Substance of Israel, or the like. Now whether this Notion of yours be true, I will not dispute. For indeed I need not do it.
You (o) own, that the Scripture, when it mentions God absolutely and by way of Eminence, always means (what you call) the Person of the Father, that is, the one felfexistent Being, whom I call the Very God. Now be pleased to observe the following Particulars. First, The Scriptures of the Old Testament do all along declare, that there is but one God, vizi the one selfexistent Being alone, whom the Jews worshipped. Moses affured them, that the Lord he is God, and that there is none else besides bim, Deut. 4: 35; and Know therefore this day, and consider it is thine beart, tbat the Lord he is God in heaven above, and upon the earth beneath ; there is none else, v. 39. And
: (a) Scripture Do&tr. p. 296.
(6) Reply to Bishop Gastrell, p. 284. (c) Scripture Do&tr. p. 265.
he introduces God himself uttering these Words, See now, that I, even I am be, and there is no God with me, Deut. 32. 39. Hannab also says in her Prayer, There is none holy as the Lord; for there is none beside ibee, 1 Sam. 2. 2. And God himself fays by the Prophet, I am first, and I am the last ; and besides me there is no God, Isa. 44. 6. and presently after, Is there a a God besides me? Tea, there is no God. I know not any, V. 8. And again, I am the Lord, and there is none elfe ; there is no God besides me, Isa. 45.5. And again, I am God, and there is none else ; I am God, and there is none like me, Jfa. 46. 9. Secondly, During the Time of his Ministry, our Savior himself declared, that his Father, viz. the God of the Jews, or the one selfexistent Being, is the only true God, John 17. 3. Thirdly, After our Lord's Ascension, his Difciples every where preached, that there is but one God, viz. the selfexistent Being. Particularly St. Paul says, We know', that an idol is nothing in the world, and that there is none other God but one. For tho' there be that are called Gods, whether in beaven or in earth (as there . be Gods many, and Lords many) But 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, and we by him, I Cor. 8. 4, 5, 6.
You see, how fully and exprely it has been des clared, both under the Law and under the Gospel, that there is but one God. And what must all these Declarations mean? What is the natural Sense and Import of them? Why, you would fain (d) persuade us, that the Reafon, wby tbe Scripture, tbo" it files the Father God, and also ftiles the Son God; jet at the same time always declares, there is but one God; is because, in the Monarchy of the Universe, there is but one
(d) Script. Doct. Part 2. Prop. 39. p. 332,