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much less can it be called the fellow of the Lord of Holis. - and surely it must be robbery with a witness, for such a thing as this to make itself equal with God, as Chrift did, even when be made himself of no reputation, but took on bim the form of a servant. Philip. ii. 6. Some talk of Christ's being a delegated power, and a subordinate God, and a God by office; but this is making more gods than one: for, if one be fupreme and the other subordinate, there must be two ; different in effence, glory, power, and majesty. And to worship with divine adoration any thing below infinite divinity, is rank idolatry. However, this vain-imagined distinction between the Father and Son hath no place in the Bible. The Lord of Hofts calls Christ his fellow. Zech. xiji. 7. And Christ thought it no robbery to be equal with God the Father. Phil. ii. 6. Christ says, I and ту

Fatber are one. And all men must bonour the Son, even as they bonour the Father. And, if he is truly and properly God, equal to the Father, and one with him, and always in him, then there can be no idolatry in worfhipping him; for all the angels of God are commanded to worship the first-born, even in his state of incarnation; as they all did at his birth. Heb. i. 6. And Zion is commanded to do the same; and the true reason given for this command is, because he is God: He is thy Jehcvah, and worship thou bim. Psalm xlv. 11. And we know that the Lord our God is one Lord. Deut. vi. 4. And we must have no other gods but him: Thou shalt worship the Lord

thy aby God, and him only shalt thou serve. Matt. iv. 10. And he that obeys this first and great commandment must banish far from his mind all the spurious deities of the Arians and Socinians, for these are no better than the image which Nebuchadnezzar the king had set up · Many such strange notions as these does Satan beget in the vain imaginations of men; and such are inventors of evil things, and set up the stumbling block of their iniquity in their heart; and God takes them in their own craftiness, by suffering them to pay adoration to that which is not God; which is idolatry, and an image of jealousy: which the

pure gospel, if ever it had been attended with power to their hearts, would have pulled down. For the wea. pons of our warfare are mighty, through God, to the pulling down of strong holds ; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 2 Cor. x. 4,5. And sure I am that those who deny the eternity of Chrift, and talk of a human soul pre-existing, talk nonsense. No human soul can be God's fellow, nor God's equal, nor one with him, nor one in him ; much less can such a creature, which is inferior to an angel, be the only-begotten Son of God, or the Son of the Father in truth and love. But, as for Christ, all things were made by him, and he is before all things. Col. i. 16, 17. And, if he is before all things, then he must be before this human soul was made ; and, if all things were made by him, then he must make this soul also, and of course make himself. But this phantom is not the Christ of God; this is not God's mystery among the Gentiles, which he is pleased to reveal in us, the hope of glory. We are not to hope in a creature, but to set our hope in God. Christ is the faithful and true witness, and the record that he bears of himself is true; and this is the record that he bears of himself: I am Alpha and Omega, the beginning and the ending, faith the Lord, which is, and which was, and which is to come; the ALMIGHTY. Rev. i. 8.


The enemies to the glorious mystery of the Trinity hold a trinity as well as we; they allow that there are three in God; so that if we err in this matter, so do they; only they allow of three names, and but one person; nor are they agreed which is the perfon: some Sabellians hold Christ to be the perfon, and the Father and the Spirit to be only names; fome, that are called Arians and Socinians, fay the Father is the person, and the Son and Spirit are only names: thus one denies the Father, and the other denies the Son; and between these two they have no God.

This, however, must be true, that whatsoever the Father is, the Son must be the same, and so the Jews understood the Saviour's confession of his own sonship, and laid this thing to his charge, namely, that he made himself equal with God. Therefore the Jews fought the more to kill him, because he not only bad broken the fabbath, but said also that God was bis Father, making himself equal with God: which the



Saviour never denied, but confirmed. The Son can do nothing of himself, (and how can he, when the Father and he are one?) but what he seeth the Father do: for what things foever be doeth, these also deeth the Son likewise. John v. 19. Hence it is plain, that the Son is equal with the Father; and, if so, then he must be of the same nature with him. So that, if the Son be a son only in name, the Facher must be the same; if Christ be only a son in office, or in a figurative sense, the Father must be fo too; and, if Chriit be no more than a human foul, which is but a mere creature, the Father must be fuch also. For Christ is declared to be the only begotten Son of God. John iii. 16. Begotten, and not created. Nor is he a son by office, as magistrates are; nor by creation, as angels and men are: but the son of the Father in truth and love. 2 John 3. Therefore, whatever the Son is, such is the Father; for Christ is the Son of the Father in truth and love : and, as the Father is God, such is Chrift; the brightness of bis glory, and the express image of his perfon. Heb. i. 3. The true God, and eternal life. 1 John iii. 20. And, without controversy, great is the mystery of godlinefs : God was manifest in the flesh, justified in the Spirit,

feen of angels, preached unto the Gentiles, believed on in the world, and received up into glory. 1 Tim. iii. 16. And, were all the Arians and Socinians in the world to combine together, they never could apply the above, nor the following ascriptions, to a human soul, or to any mere creature, however exalted or dignified. Keep tbis commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ : which in bis times be shall faew, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only bath immortality, dwelling in the light which no man can approach unto; whom no man þath seen, nor can fee: to wbom be honour and power everlasting. Amen. 1 Tim. vi. 14, 15, 16. Let all the enemies of the Son of God prove that an empty name, or a pre-existing human soul, or a demi-god, or a god by office, or a creating instrument, or a subordinate god; ; let them, I say, choose out of this list of imaginary deities which they please, and let them prove that the apostle's afcriptions are applicable to their feigned gods, namely, that their pre-existing human soul is the blessed and only Potentate ; that this creature is the King of kings, and Lord of lords; that this human soul hath only immortality; that it dwells in the light wbich no man can approach unto, whom no man bath feen nor can fee; and that honour and

power everlasting, Amen, is to be ascribed to that. He feedeth on afbes: a deceived heart hatb turned him afde, that be cannot deliver his soul; nor fay, Is there not a lie in my rigbt band? Isaiah xliv. 20.

Nor did the incarnation of Christ bring a fourth person into the Trinity. The human nature of Christ is not a persons it is called a new thing, Jer. xxxi. 22, and a boly thing, Luke i. 35, but not a person; for the human nature of Christ never had personal Subfiftence, or it neser did personally exist alone or

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