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furdity, with which christianity has been loaded in this particular. And fad experience fhews, that when once error grows gray with age, it becomes venerable, and wants neither votaries nor defenders. But, I hope, the present age, will fhew themfelves to be men of understanding, who will examine and judge of things impartially, and according to the strength of evidence that attends them, and not be led away by a jingle of words, which ferve only to confound and perplex a subject, but not to evince the truth or falseness of the propofition, to which they are applied.

OBJECTION III.

Thirdly and lastly, It may be objected, that the foregoing arguments do not prove what they are urged for; because there are a great number of texts of jcripture, which plainly fpeak and fhew the contrary.

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of answer to this objection, I fhall examine these texts, and thereby fhew that not any thing can fairly be concluded from them, which will weaken or take off the force of thofe arguments.

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Pfalm xlv. 6. Thy throne, O God, is for ever and ever. this text I apprehend lies, either in the term God, or in his ever and ever, as it is brought for an objection in this cafe. fwer, that the Pfalmift's calling the Son God, does no more prove him equal to, and co-ordinate with the Father, than his calling magiftrates or prophets gods, does prove them equal to, or co-ordinate with him. Of which, fee Pf. lxxxii. 1, 6. God ftandeth in the congregation of princes, he is a judge among gods. I have faid ye are gods; and ye are all the children of the most high. As to his throne being for ever and ever, this can fignify no more, than its continuance to the last general judgment; because St. Paul affirms, in 1 Cor. v. 24, 28. That then Chrift fhall deliver up the kingdom to God the Father, and that the Son himSelf fhall be fubject; that God (viz. the Father) may be all in all. But admitting that it did fignify to eternity, it will not follow that the Son is equal to the Father, any more than a man's continuing to eternity, will make that man equal to him. However, to put this matter beyond difpute, the Pfalmift, in the words following, declares, that this God, whofe throne is for ever and ever, has a God above him. Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Proverbs viii. 22, 23, 24, 25, 30. The Lord poffeffed me in the beginning of his ways, before his works of old. I was fet up from everlasting, from the beginning, or ever the earth was; When there were no depths I was brought forth; When there were no fountains abounding with water; Before the mountains were Jettled, before the bills was I brought forth; then was I by him, as one brought up with him, and I was daily his delight, rejoycing always before him. From hence it is inferred, that the Son is co-eternal with the Father; and confequently co-equal to him. To which I anfwer, that Solomon in this, as well as in many other places of his book of Proverbs, reprefents wisdom as affuming a perfonal character, and fpeaking of herself, as one who influenced almighty God in all his works, and

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as one who was always with him, even before the creation of this world. So that not any thing can be concluded from hence, with refpect to the person of the Son of God. But admitting Solomon refers to a real perfon, and that perfon was the Son of God; yet the expreffions here made ufe of will not help the cafe at all. I have, in my first argument, clearly proved, that the Father is the first fupreme free caufe of the Son's being and existence; and there is nothing in this place of fcripture which contradicts it, but on the contrary corroborates it. Thus, verfe 24. When there were no depths I was brought forth. From which I observe, that if the Son was brought forth, and if time hath taken place fince he was brought forth, as is here declared, then it will unavoidably follow, that he is not eternal, in the first and ftrictest sense of that term. And when it is faid, verfe 23. I was fet up from everlasting; this can imply no other than that he was before the creation of this world; as it is explained in the next words; from the beginning or ever the earth was. Again, When there were no depths I was brought forth; when there were no fountains abounding with water; before the mountains were fettled, before the bills was I brought forth: so that the most which can fairly be inferred from hence is, that the Son had a Being with his Father, before this visible world had a being; but it will by no means follow, that he is co-eternal with, or co-equal to the Father. And

Whereas it is faid, verfe 30. Then (that is, when he appointed the foundations of the earth, as at verfe 29.) I was by him, as one brought up with him, and I was daily his delight, rejoycing always before him. This is what hath been already allowed, viz. that the Son was not only with the Father, but also that he was the Father's agent in creating the world; he was as one that had been brought up with him, and was daily his delight. The figure is taken from the familiarity which is among children, tho of different qualities as to the things of this world; and it fhews the condefcention of the Father, and the intereft the Son has in his affections; but it cannot poffibly prove the Son's equality with him. Our Lord used the like familiarity with his difciples, yea he condefcended to wash their feet; but then it will not follow that they were his equals.

Ifaiah vi. 9, 10. I faw the Lord fitting upon his throne high and lifted up, and bis train filled the temple; And he said, go and tell this people, hear ye indeed but understand not, and fee ye indeed but perceive not, make the heart of this people fat, and make their ears heavy, leaft they fee with their eyes, and bear with their ears, and understand with their hearts, and convert and be healed. Compared with John xii, 39, 40, 41. Therefore they could not believe, because that Isaiah faid, he hath blinded their eyes, and hardned their hearts, that they should not fee with their eyes, nor understand with their hearts, and be converted, and I should heal them. These things, faid Ifaias, when he faw his glory, and fpake of him. From thefe laft words of St. John, concerning Ifaiah's vifion, it is inferred, that he whom Ifaiah faw fitting upon a throne was our Lord Jefus Chrift; and confequently that he is equal to, and co-ordinate with the Father.

In answer to which I obferve, that almighty God, is fometimes fet forth in fcripture as a great King fitting upon a throne of majefty; thus, 1 Kings xxii. 19. I faw the Lord fitting on his throne, and all the host of heaven ftanding by him.

Pfalm

Rev. iv. 2. And

Verfe. 8.

Pfalm ciii. 19. The Lord hath prepared his throne in heaven. behold a throne was fet in heaven, and one fat on the throne. Chap. v. 1. And I faw in the right hand of him that fat on the throne a book. Verfe 6, 7. And I beheld, and lo in the midst of the throne a Lamb, and he came and took the book out of the right hand of him that fat on the throne. And thus, the great God in a vifion is reprefented to Isaiah, in which vifion Ifaiah heard the voice of the Lord (that is the voice of him that fat on the throne) faying, whom fhall I fend, who will go for us; to which Isaiah anfwered, here am I, fend me. And then it follows, go and tell this people, &c. In which vifionary meffage, the prophet was made to understand, that tho he was to declare the word of the Lord to the people of Ifrael; yet fuch was their stubbornness and blindness, that they would not hear nor repent, and that this ftubbornness and blindness would remain upon them fo long as they should be a people. And St. John fhewed, that the stubbornnefs and blindness which was upon the Jews, in rejecting the Meffiah, and the tidings of falvation by him, was no more than what had been prophefied of them long before by Ifaiah. And whereas it is faid by St. John, these things Spake Ifaiah, when he faw his glory, and fpake of him. This I conceive was spoken of God the Father; For the word him, I think, plainly refers to that Lord spoken of, verfe 38. Lord who hath believed our report, and to whom hath the arm of the Lord been revealed. These things faid Ifaiah (viz. the things fpoken of in the 38 and 40 verses) when he faw and Spake of his glory, viz. him whom Isaiah had complained to, when he said, Lord who hath believed our report, &c. And that it was God the Father, fee the place it is quoted from Ifaiah liii. 1. Who hath believed our report, and to whom is the arm (viz. Chrift) of the Lord (viz. the Father) revealed; for he (viz. Chrift) fhall grow up before him (viz. the Father) as a tender plant, &c. verfe 4. Yet we did efteem him (viz. Chrift) Atricken, Smitten of God (viz. the Father) and afflicted. Verfe 6. And the Lord (viz. the Father) bath laid on him (viz. Chrift) the iniquity of us all. Isaiah viii. 13, 14. Sanctify the Lord of hosts himself, and let him be your fear, and let him be your dread: And he shall be for a fanctuary, but for a fione of ftumbling, and for a rock of offence, to both the houses of Ifrael. Compared with the Peter ii. 6, 7, 8. It is contained in the fcriptures, behold I lay in Zion a chief corner stone elect precious, and he that believeth on him fhall not be confounded; but unto them that be difobedient, a ftone of ftumbling and a rock of offence. And, Romans ix. 33. As it is written, behold I lay in Zion a stumblingfone and rock of offence; and whosoever believeth on him shall not be ashamed. Here, because St. Peter and St. Paul apply Ifaiah's words (viz. he shall be for a fanctuary, and for a stone of fumbling, and for a rock of offence) to our Lord Chrift; therefore fome men apply the words before to him alfo, viz. fanctify the Lord of hofts himself, and let him be your fear, and let him be your dread: and from hence it is inferred that he is co-ordinate with the Father.

To which I answer, that the words here referred to, are fpoken of God the Father; and the words following are fpoken by the Father of the Son: but the words of the prophet being obfcure, they needed a fupplement to explain them, which fupplement both St. Peter and St. Paul have added, and that

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fhews

fhews it plainly to be spoken by the Father, of the Son. Behold I (viz. the Father) lay in Zion a chief corner ftone, this corner ftone was Chrift, but then it was the Father which laid it in Zion; and therefore it was faid of the Father, fanctify the Lord of hofts himself, and let him be your fear, and let him be your dread.

Ifaiah ix. 6. Unto us a child is born, unto us a Son is given, and the government fhall be upon his fhoulders, and he shall be called the wonderful counsellor, the mighty God, the everlasting Father, the prince of peace. These high titles being given to the Son, from hence it is inferred that he is equal to the Father. In answer to which I observe, that these titles were to be given to that perfon, who is faid to be both a child and a Son; which are by no means applicable to the fupreme God. Again, they were to be given to this perfon, not upon account of any thing that he was, or that he had when these words were fpoken; but upon account of what he would be when the government should be upon his fhoulders. And he fhall (or then he fhall) be called the wonderful counsellor, &c. And as these titles were to be given to Chrift, when in the exercise of his miniftry; fo the fcriptures fhew plainly in what fenfe they are applicable to him. First, the government shall be upon his fhoulders. That is, the care and government of the church, fhall be committed to him. Col. i. 18. He is the head of the body the church. John x. 27, 29. My sheep bear my voice, and I know them, and they follow me: my Father which gave them me is greater than all. Secondly, He fhall be called the wonderful counfellor; because as he is in the bosom of the Father, John i. 18. And as the Father fheweth him all things that himself doth; John v. 20. So it is he that reveals the Father's counfels to mankind. John xv. 15. It is he that hath brought the good tidings of peace and falvation, and that brought life and immortality to light by the gofpel. 2 Tim. i. 10. Thirdly, He fhall be called the (or a) mighty God, or governour, because he received (or was to receive) a mighty power from the Father, and was appointed to execute his will. Matt. ii. 28. 18. John v. 22. and thereby is mighty to fave, all that come to God by him. Heb. v. 9. and vii. 28. Fourthly, He fhall be called the Father; because his care and tenderness to his church, shall be such (and much more) as a father's tenderness is to the fruit of his own body. John x. 11, 15. He fhall be called an everlasting Father, or a Father of the future age; because his care of the church fhall continue, as long as the fun and moon endure. Fifthly, and lastly, He fhall be called the prince of peace; because he is the purchaser, and proclaimer of peace and falvation to mankind: it is he that is our peace-maker, that hath made our peace by the blood of his crofs. (Eph. ii. 13. to the end) Thus we see, our Lord, in the exercise of his miniftry, answered thofe high titles which the prophet declared fhould be afcribed to him; but then thofe titles do by no means fuppofe him to be equal to, or to be the fupreme God.

Jer. xxiii. 5, 6. Behold the days come, faith the Lord, that I will raife unto David a righteous branch, and a King fhall reign and profper, and shall execute: judgment and juftice in the earth: In thofe days Judah fhall be faved, and Ifrael fball dwell fafely, and this is his name by which he shall be called, THE LORD

(or

(or JEHOVAH) our righteousness. Here it is faid, that Jehovah is a name peculiar to the fupreme God; and that as this name is given to the Son, therefore the Son is the fupreme God. To which I anfwer, that there are feveral names or expreffions, which when taken in the stricteft fenfe, are applicable to the fupreme Being only; and yet, when taken in a fecondary and lefs proper fenfe, may be applied to other beings alfo. Thus with refpect to the name God. Ifaiah xliv. 6. I am the first, and I am the last; and befides me there is no God. And yet this name is given to others; as in Exod. vii. 1. The Lord faid to Mofes, fee I have made thee a God to Pharaoh. Pfalm 1xxxii. 1. God ftandeth in the congregation of princes, he is a judge among gods. Verfe 6. I have faid ye are gods. Thus again, with refpect to the term good, Matt. xix. 17. Why calleft thou me good; there is none good but one that is God. And yet the term good is applied to others; as we read in Acts xi. 24. That Barnabas was a good man, and full of the Holy Ghost. Thus again, with respect to the term holy, Rev. xv. 4. Who shall not fear thee, O Lord, and glorify thy name, for thou only art holy. And yet we read, Levit. xix. 2. Ye shall be boly, for I, the Lord your God, am holy. Acts x. 22. Cornelius was warned from God by an holy angel. And therefore, fuppofing the term Jehovah, in its first and ftrictest sense, be applicable to the fupreme Being only; yet it will not follow but that it may, in a fecondary and lefs proper fenfe, be applied to another being alfo, as we find in fact it was; as in Gen. xix. 13. We will deftroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to deftroy it. Compared with verfe 24. Then the Lord, (or Jehovab the angel) rained upon Sodom and Gomorrah brimstone and fire, from the Lord (or Jehovah the fupreme God) out of heaven. Again, verfe 27. And Abraham gat up early in the morning to the place where he stood before the Lord (or Jehovah) that is, before the angel of the Lord, compared with chap. xviii. 33. And the Lord (or Jehovah) went his way as foon as he had left communing with Abraham, and Abraham returned unto his place. So that not any thing can be inferred from the name Jehovah, as being applied to Chrift; feeing this name is given, not only to the fupreme Being, but also to his minifter, or angel, whom he fent to commune with Abraham, and to execute his vengeance upon Sodom and Gomorrab. If it fhould be faid, that this angel was our Lord Chrift; then, I fay, that the point I am pleading for is yielded up, 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: because the name and office of an angel, which belongs to Chrift, is not, nor cannot be applicable to the fupreme God. Zach. xiii. 7. Awake, O fword, against my shepherd, against the man that is my fellow, faith the Lord of hosts. Here, becaufe Chrift is called God's fellow, therefore it is inferred that he is equal to God. In anfwer to which I observe, that there were perfons who were called the Son's fellows, and yet the Son must be allowed to be the fuperiour to them, because he was anointed with the oil of gladness above them, Pfalm xlv. And therefore, tho the perfons beforementioned, were upon fome account or other called the Son's fellows, and tho the Son, upon fome account or other, was called God's fellow; yet it does by no means imply an equality in either case. Matt,

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