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God's Name in this lower World and thus is Christ the image of God, 2 Cor. 48 4. even the image of the invisible God, Col. 1. 153 by being, even in his Human Nacure, God's Representacive; becaufe, 1. His preexistent Soul did in the old Times perfonat the Divine Majefty; and 2. The Man Christ Jesus does now exerciso God's Dominion over the whole Creation. And accordingly 'tis obu fèrvable, that the Apostle ftyles Christ the Image of the invisible God, plainly intimating, that the Image is self is visible; and consequently that Phrafe must be understood as I have already explained it. And as for the other Phrafe, the Man Christ Jesus is most certainly ube for ft-born of every creature, not only, 1. because his Human Soul was created before all other Creatures, as I have (e) already faid ; but also, 2. because he is now instated in the a&ual Poffeffion of the Fus Primogeniti (which the WORD, or his Divine Nature, is effentially incapable of receiving) as being actually constituted, and in Fact become, what he was not before his Exaltation, vize the Governor of all created Beings.
Again, 'tis affirmed of Christ, Col. 2.9. that in him dwelleth all the fulness of the Godhead iw pieninos (that is, not as we translate it, bodily ; but as owus is opposed to excret', v. 17.) really or fruly. Now this may be moft justly affirmed of the Mar Christ Jesus. For if the Fulness of the Godhead fignifys the WORD or Divine Nature ; it really and truly, dwells in the Man to whom 'cis personally united. But if fótas. fignifys the Dominion of God, as you (f) con
(e) Chap. 7. p. 89.
ténditidões; tis certain, that the Man Chțist Je-
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, God hath 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, 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 che Pbarilees, Wbat think ze 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? Matt. 22.42
-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 serisible) 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 God. And, .
First, the Evangelift says, 'Ey dexñ w i róza, o dogo wej's + Fody, j feos li ó nóg, In the begin. ning was the WORD, and the WORD was with God, and the WORD was God, John 1. 1. That the one selfexistent Being is meant by Ieds, God, in the second Member of this Verse, as you your self do grant, so no other Perfon denys, that I know of. And that the WORD is affirmed to be sees, 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 whatfoever; and that he is truly and properly called rids, God; is confessed on all hands, particularly by your self and me: but then, whether the Name Beds, God, when given to the one selfexistent Being, does either, 1. imply his Selfexistence, or 2. denote the infinit Perfečtion and Glory of his Effence, or
3. express his Relation to us, as our Creator, and 1
consequently our Lord and Governor ; I perceive, you and I shall not easily agree.