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and fubordinate to the Father, and that the Fa; ther alone is the supreme God. . . Thus I have considered some of the principal. texts which are urged in the present case; and have shewn that not any thing can fairly be concluded from them, in prejudice of the arguments before laid down. I will conclude this discourse, with recommending to all christians the practice of forbearance and brotherly love, under their diffe rent apprehensions with respect to this, and every other point: such behaviour being what the chriftian religion requires, and calls for from us, and is what is highly ornamental to it. For as the treating ill the persons, or characters of others, is a very improper way, of recommending truth to those persons; so such a behaviour is very improper to recommend any person to the love and fayour of God. God is love. And as his giving revelation to mankind was the effect and produce of that love; so it was kindly intended to excite and promote in us that divine principle, and not to be a bar to it. And therefore, when the christian revelation stirs us up to love and good works, and engages us to set forward the present and future happiness of the rest of our fellow-creatures, then its great end is answered upon us, God is honoured, and we are rendered pleasing and acceptable to him. But when the christian revelation becomes an occafon of wrath and resentment to us, and we are stirred up by it to burt and injure our fellow-creatures, then its great end is manifestly perverted, God is dishonoured, and we are ren, dered the more vile and displeasing in his fight,

TRACT

s THE .. Supremacy of the FATHER SVINDICATED:

LOR

Obfervations on Mr. Claggett's book, entitled,

Arianism anatomized. Wherein is shewn, that what Mr. Claggett, and others, call Christ's

divine nature, is so far from being the real and - very Son of God, that on the contrary, it is the

very, Father of God's Son.

present an heavy chariz. he representuld not only

T IRST, I observe, that as Mr. Claggett has H undertaken to confute my arguments, so he I! hath profecuted this design, in a very una

becoming, and unchristian 'manner; by representing me, as the vilest of creatures, and by laying an heavy charge upon me, which he can by no means prove, viz. he represents me as one, who, by boly and pious pretences, would not only introduce real popery ; but would make us (by. which I suppose he means protestants) ten times more antichristian, than the worst of papists themfelves. One, who by bypocritical flatteries endeavours to beguile unwary readers, into a good opic nion of (what he is pleaied to call) berely. These, with many other beinous crimes, he is pleased to lay to my charge. But as he is wholly unable to prove what he io freely accuses me of, and theres fore must be guilty of Nander and false accusation, whether I am guilty or not: so that God, who knows all things, knows that I am innocent in

burden of reproach upon me alone, but he brings in some body else, no body knows who, one behind the curtain, to feel the weight of his heavy hand; but I assure him, there is no body behind the cura tain ; and therefore if my book is so bad, as he represents it to be, I think, I ought in justice; to let the same reft only where it is due. He in: sinuates of me, as in his title page, that I take a liberty to speak wickedly for God. Whether I am guilty or not, I will leave to be determined by the righteous Judge of all the earth. And as I know it is a thing impossible for him to prove ; so it may be proper for him to consider, whether in this particular; he is not guilty himself in many inftances. Thus for example, in page 14. he represents me as affirming Christ's divine nature to be a created nature: which is a dire&t falbood because I never made such an affirmation; and I appeal .ço my book in the cafe ; and I challenge Mr. Claggett to fhew any such affirmation in it. If it should be replied in his behalf, that it may be inferred from what I have said. I answer, I have declared that Jesus Christ is the only begotten Son of God; and therefore such inference cannot be just, except begetting and creating are one and '' the same thing; and if they are, then this charge will fall equally as heavy upon the scriptures, as upon me, because he is there declared to be the only begotten Son of God. I answer farther, supposing such an inference to be just, yet that makes no alteration in the case; because as affirmations and inferences are two things, so I cannot, with any colour of truth, be said to affirm that which in fact is no more than the inference of another man. Suppose Mr. Claggett should affirm, that God hath fore-ordained every thing which cometh to pass; and if I should infer froin

hence,

this principle, and tho' my inference would be just, yet I could not, with any colour of justice or honesty, in this case, say, that Mr. Claggett affirmed God is or was the author of sin, because he made no such affirmation. And though, by base insinuations, falfhood, and Nander, he hath giyen, occafion for the raising of mens anger against me, yet I shall pursue him with no other revenge, than barely to remind him of his faults, and desire God to give him repentance, and a better mind. Whether he will reflect upon, and repent of all that groundless censure, and uncharitableness, which he hath shewed himself to be guilty of, I know not; but this I know, that it is a matter of the greatest concern to him. And if he should be under a strong persuasion, that he is of the number of God's eleet, and that God fees not fin in his people, and so should think himself secure from danger, how contrary soever he acts to the gospel rule ; yet, I fear, such a persuasion will be but a weak security at the day of judgment. Again,

I observe, that as I have asserted, and under: taken to prove, by eight scripture-arguments, that the Son of God, our Lord Jesus Christ, is a Being inferiour and subordinate to his God and Fan ther, and that the God and Father of our Lord Jesus Christ, is only, and clone, the supreme God; so by the term song in this assertion, I meant only that Being which the scriptures call the Son, and the only begotten Son of God, and which Being himself calls God bis Father: I say, I meant this person or Being, and him only, and not any thing else that men may be pleased to call the Son, which in reality, and in fact, is not so. I farther observé, that as Mr. Claggett undertook to confute my arguments; so he hath been pleased to fubftitute

ant an inaginary Son, in the room and place of that true and real Son of God, which my arguments relate to. I call that Son of God, with which he opposeth me, an imaginary Son, because in fact it is no other. Now that I may truly state the case, i observe. Mr. Clagett distingnishes the.Son or God into two natūres, viz. his human, and his divine nature; and I suppose, that’under thefe two terms, he comprehends all that he calls the Son of God. By the human nature, I apprehend, he means thar man of whom St. Peter fpeaks, Aits ii. 22. men of Israel, hear thefe dvor.ds, Fesus of Nazareth, a man approved of God among you, by miracles, wonders, and signs, which God did by him in the midst of you, as jou your selves also know. And of whom St. Paul faith, in Acts xvii. 31. He (viz. God) hath appointed a day, in which he will judge the world in rightecusness, by that man whon be bath ordained. Now, that this human nature, this man, is the only begotton Son of God, I verily believe ; and fo.in this point, I. fuppose, Mr. Claggett and I are agreed. “And if I can prove, that what he calls the divine nature is so far from being, in fact, the Son of God, that on the contrary it is the Father of God's Son, then it will follow, by an unavoidable consequence, that the Son of God, which he pleades for, is but an imaginary Son; and that what he calls the human nature, is the true, and whole, and all that is the Son of God. I shall not take notice of all the definitions which he hath given of this Son, but only of that which is most plain and easy to be understood. He saith, that the Son is the substantial wisdom of the Father; and that Christ is the power of God, and the wisdom of God essentially, by the Father's communicating his essence to the Son, and that God hath not qualities, every thing in God is his essence, C.. page 14: Here I observe, power and wisdom, as

they

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