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INTRODUCTION

TO THE

Following DISCOURSE,

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Which was not in the two former EDITIONS.

S the defign of the following arguments is to prove, or make good this propofition, viz. That the Son of God, our Lord Jefus Chrift, is a Being inferiour, and fubordinate to the Father, and that the Father alone is the fupreme God; fo I have thought proper, by way of introduction, to state the notion, and fhew in what fenfe I understand the several terms, of which the foregoing propofition is compofed. And this I am inclined to do upon three accounts. First, Because if I fhould be in error, fuch error would be the better difcovered, and the more eafily detected. For when we deliver our minds upon any subject, in a way which makes it doubtful to others, what we really intend by it, this is offering an injury to ourfelves; because others become unqualified to offer what is proper for our conviction. Again, fecondly, I am inclined to it upon the account of my reader, that he might not be perplexed or misled, by any thing which I might lay before him. Besides, this procedure is perfectly fair and equitable in it felf; and that is a third reafon for my acting in this way. To ufe words in a doubtful sense, that so when we are preffed in an argument, we may fly for fanctuary to what sense we please, and thereby guard against the force of an answer: this is not arguing but fhuffling, and playing tricks with mankind; which practice I am fure I have always defpifed. And

Tho, from hence it may be urged, that the former editions were deficient in this particular, forafmuch as I did not therein state the notion, of the several terms made use of in the propofition here referred to; yet that does not weaken the evidence I have produced, to prove or make good that propofition. For as I undeftood the terms I made ufe of, in their plain and obvious sense,

fo

fo in that fenfe, I think I proved what I undertook to maintain, beyond all poffible contradiction. And, therefore, the reason why I enter into a particular explication of those terms now, is not any real ambiguity in the fubject, or in my manner of handling it; but because of the fubtile diftinctions and evasions which men fly to, that fo they may avoid the force of the argument which lies against them and thefe render fuch an explication proper, which otherwife there would not be occafion for. However, if there was fuch a defect in the former editions, that is what cannot be recalled, and it is well if it can be fupplied, which I here propofe to do, by giving a particular explication of the feveral terms made ufe of, and by fhewing, in the courfe of the following arguments, wherein their force and strength confift, confonant to that explication; and in fo doing, I hope I shall supply every defect, which the two former editions of this tract may be chargeable with. But to proceed,

By the following character, viz. [the Son of God our Lord Jefus Chrift] I intend to exprefs that moral agent, to whom this character is applied in the New Teftament; the hiftory of whofe life and miniftry is contained in the four Gofpels. Him I mean, of whom it is recorded, that he was born of the Virgin Mary, in the town of Bethlehem; that he was brought up in Galilee; that he was baptized of John in Jordan; that he preached the doctrine of repentance to the Jews; and wrought a multitude of miracles, to confirm the truth of his miffion; that he was crucified, died, and was buried; that he rofe again from the dead, on the third day, &c. and who declared himself to be the Son of God, that God was his Father; and of whom God declared that he was his beloved Son. I fay, it is this moral agent, and him only, to whom I do apply this character, viz. the Son of God, our Lord Jefus Chrift; and confequently, that neceffarily exifting Being, of whom the fcripture declares, that he is the Father of this Son of God; him, this Father, this neceffarily exifting Being, I do abfolutely exclude out of the idea of the Son of God, our Lord Jefus Chrift, as aforefaid.

I have purposely avoided using the term perfon; for as this term, when used in the prefent controverfy, is very ambiguous, it being fometimes used properly, and fometimes otherwife, as it beft ferves the writer's purpofe; fo men of craft and fubtilty, hereby make an advantage of the weakness of their fellow creatures, and perplex, and mislead them. Thus when the Father, Son, and Holy Ghoft, are to be proved three perfons, then it is urged, that personal properties are afcribed to each of thefe fingly in the New Teftament. And here the term perfon is used in a proper fenfe; that is, in fuch a fense as common usage has fixed to it, because fuch properties are urged as proof in the prefent cafe, as are only applicable to a perfon, when the term perfon is used in a proper fenfe, as aforefaid. But when it becomes neceffary to ward off the charge of tritheism, or a plurality of deities, then the term perfon is used, not properly but figuratively, or rather in no fenfe at all, it being highly probable, that many who make ufe of the term, fix no idea to it. Therefore, to avoid this inconvenience, I have avoided ufing the term perfon, and have used the terms moral agent, as being expreffive of the idea, which I affix to those other terms,

viz. the Son of God, our Lord Jesus Christ, as aforefaid. Again,

The Son of God, our Lord Jefus Chrift, is [a Being] by which I intend to to exprefs a moral agent, as a being, or agent is diftinguished from, and stands oppofed; first, to a property, or the manner of exifting of a being or agent; and, fecondly, as it ftands oppofed to a coalition or fociety of beings or agents, whose complex idea may be expreffed by one and the fame character, as an army, or a parliament, or the like. And,

First, I have ufed the term [a Being] in diftinction from, and in oppofition to a property, or the manner of exifting of a being or agent. Properties and modes of exifting, neceffarily fuppofe a being or agent, to whom they are related. If there were no being, there could be no property, or manner of exifting, because there is no fuch thing in nature as modes or properties abstracted from being. There is no fuch thing as knowledge or power, but as these are the properties of, or as they conftitute that being or agent, whofe properties they may be truly faid to be. Modes or properties, when confidered as above, are meer empty abftract notions; and therefore to talk of thefe, is to talk of fhadows and not of things: fo that when I fay, the Son of God, our Lord Jefus Chrift, is [a Being] my meaning is, that he is not a bare property or manner of exifting, but a real moral agent, as aforefaid. Again,

Secondly, By [a Being] I intend to exprefs only one moral agent, in oppofition to a coalition or fociety of agents, whofe complex idea may be expreffed by one and the fame character, as a parliament, an army, or the like. And confequently, I do not only exclude that neceffarily exifting Being, who is the Father of God's Son, out of the idea of the Son of God, our Lord Jefus Christ, but also every other moral agent whatever. And, indeed, if the character above mentioned, was used to exprefs the complex idea of a coalition or fociety of agents, this would be fuch a perverfion and abuse of words, as would render all language ufelefs. For if fuch a practice were indulged, then we should be perpetually at a lofs to know what ideas to fix to each others words. Again, The Son of God, our Lord Jefus Chrift, is a Being [inferiour] by which term I intend to exprefs, a disparity betwixt the agent to whom it is applied, and another agent in that particular, wherein the comparison is made between them, and that the other, in that particular, is his fuperiour. Thus, one man is inferiour to another in age, in ftature, in ftrength, in knowledge, in beauty, in riches, and the like; when upon the comparison it appears, that he has a less degree of age, ftature, ftrength, &c. than that other man has, with whom he ftands compared in thefe refpects, and confequently, that other, in those respects, is his fuperiour. And tho one man may be fuperiour to another in one respect, and yet be inferiour to that other in another refpect, as when one man has more ftrength, and yet is lefs in ftature than another; yet this is not the cafe of the Son of God, our Lord Jefus Chrift, and that other moral agent, with whom, in the above propofition, he ftands compared. So that by being inferiour, I intend to exprefs his inferiority in all natural perfections, to that neceffarily exifting Being, who is his Father. Again,

The

The Son of God, our Lord Jefus Chrift, is a Being inferiour and [fubordinate.] by which term I intend to express an agent invested with authority to rule and govern, which authority does not arife from any natural relation he stands in to those he has authority over; but is committed to him as a truft, by the will and pleasure of another. Authority is of two kinds, viz. natural and derived. By natural authority, I mean, that which arifes from the nature of things, and which an agent is invested with from that natural relation he ftands in to those he has authority over. Thus, parents have an authority over their children, whilst those children are in a state of nonage, and are not capable of judging of the fitness of their own actions: and this authority parents are invefted with, from that natural relation they ftand in to their children, as they voluntarily became the inftruments of bringing them into being, and therefore they ought in reason to take care of, and to direct and govern those children, until fuch time as they are capable of taking care of themselves, and of directing their own actions. And thus the God and Father of our Lord Jefus Christ, has naturally an authority over all his creatures; and this authority he is invested with, from that natural relation he ftands in to them, as he voluntarily called them into being, and thereby became their common parent, and the natural guardian of their happiness.

By derived authority, I mean not fuch as an agent is naturally invested with, as aforefaid; but only fuch authority as is committed to him in trust, by the will and pleasure of another. Thus guardians and mafters have authority over those children who are committed to their care; but then this authority is not natural but derived, it is lodged in them as a truft, by those who are naturally invested with authority, as aforefaid. And,

As authority is thus diftinguished into natural and derived; fo the agents or governours who exercise it, are diftinguished by different characters upon that account, viz. fupreme and fubordinate. Supreme governours are fuch as are naturally invefted with authority, and who have conftituted others to exercise that authority, either in whole or in part under them, and in their place and stead: and these are called fupreme in diftinction from, and in oppofition to all those who exercise a delegated authority under them. Subordinate governours are all fuch as exercise a delegated authority, as aforefaid; and they are called subordinate in distinction from, and in oppofition to thofe who are the fountains of authority to them. So that when I fay, the Son of God, our Lord Jefus Chrift, is a Being inferiour, and [fubordinate.] I intend to express, that the authority which he is invested with, is not natural but derived. That is, he is not invested with it from any natural relation he ftands in to us; but it is committed to him as a trust, by him, who is the common parent of us all: and therefore he, viz. the Son of God, our Lord Jefus Chrift, is, in point of authority, fubordinate to that fountain of authority, viz. his God and Father from whom he derived it. Again,

By the [Father] I intend to express that moral agent, or that neceffarily exifting Being, whom in common language we characterize by the term God; the fame with him who derived his being from none, and who gave being to C 2

all

all things. And he is called the Father, in contradiftinction to our Lord Jesus Chrift, of whom he has declared that he is his beloved Son. Again,

When I fay that the Father is the fupreme God, by the term God, I intend to exprefs both existence, agency, and authority; which is the fame as if I fhould fay, that the Father is the first and chief Being, and agent; and that he is the first and chief governour, he is the fountain both of being, agency, and authority. Laftly,

By the term [alone] I intend to exclude the Son of God, our Lord Jefus Chrift, and every other moral agent, out of the idea of the fupreme God, as explained above; excepting only, that neceffarily exifting Being, who is the Father of God's Son. To him, and to him alone, I do apply the character of fupreme God.

So that the whole propofition may be delineated thus; the Son of God, our Lord Jefus Chrift, is not a mode, property, or the manner of existing of a being, neither a coalition or fociety of agents, but a Being, that is, one individual moral agent. And this agent is in point of existence, agency, and all natural perfections below or inferiour; and in point of authority fubordinate to that neceffarily existing Being who is his Father. And that the Father alone, exclufive of the Son of God, our Lord Jefus Chrift, and of every other moral agent, is the first and chief Being and agent, and the first and chief governour; he alone is the fountain both of being, agency, and authority.

EIGHT

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