Highest, and the Lord God fhall give unto him the Throne of his Father David, and he fhall reign over the Houfe of Jacob for ever, and of his Kingdom there fhall be no End.

Whatfoever therefore may be the Sense of the Titles here afcribed to this Son, and Governour, it is certain from these things that they cannot import that he is the fame God with the Soverign Lord of Heaven and Earth.

From all which Places it is evident, that though the Jews neither owned, nor expected, any other God, yet they expected and were promifed another King, another Lord, who was to reign over the Houfe of David, and that this King was the Son of God, the Meffiah, or Saviour, who was to give Salvation to Ifrael, and was the Meffenger of the new Covenant established in the Blood of Jesus.

d,

Now hence arifeth a full and fufficient Anfwer to all the Texts cited by Dr. W to prove what the wifer Jews owned, that there was but one God, and none other but he, Mark xii. 32. For though it be very certain that there neither is, nor can be more than one Self-exifting God, who alone has all Perfections, and all Dominion abfolutely in and of himself, original, and underived, and independent on any, yet the Jews did, and from thofe Scriptures had Reason to expect a King, who from this God was to receive the Heathen for his Inheritance, and the utmoft Parts of the Earth for his Poffeffion, and who is filed his Son,

fet

fet upon his holy Hill of Sion; and a Son of Man, to whom this God would give Dominion and Glory, and a Kingdom, that all People, Nations, and Languages, fhould serve him; who was the Lord whom they expected, even the LORD OUR RIGHTEOUSNESS.

Seeing then our bleffed Lord Jefus Chrift is in the New Teftament ftill reprefented as that very Person into whofe Hands the Father had committed all things, that Son to whom all Judgment is given, to whom he had given a Power over all Flesh, that he might give eternal Life to all those that God had given him; to whom he had given all Power both in Heaven and in Earth, and whom he had made Head over all things to his Church, — This must be the very Perfon promifed to the Jews in the Old Testament, and so must have a true Dominion from the fupreme Author of all Dominion, and fo be verus Deus, truly God, though not fummus Deus, the fupreme God, or God most high: And to ask whether Chrift can be God at all, unless he be the fame with the fupreme God, is to ask whether the Scripture has done rightly in ftiling him God, when at the fame time it is on all Hands confeffed that he is not he who alone has all Perfections, and all Dominion, abfolutely in and of himself, original, underived, and independant on any; that is, he is not the first Cause, the one God of whom are all things, 1 Cor. viii. 6. but that he is the Son of that God and Father of all.

H

DIS

DISCOURSE I

I CO R. viii. 6.

To us there is but one God, the Father, of whom are all things, and we in him and one Lord Jefus Christ, by whom are all things, and we by him.

T

(~

HE Apoftle in the Beginning of this Chapter reprefents it as a Notion common to all Men, and more especially received by all Chriftians, that there is but one God. For, faith he, We

know that there is no other God, pin is, but one only, v. 4. And in the Beginning of this Verfe he as exprefly tells us, that this one God of the Chriftians, is God the Father only. For feeing that it is exprefly faid, v. 4. that there is not TEρ & Oeds & μn is, any other God but one only, and as exprefly

prefly said, that this is Oeds & Пarng, this one God is the Father (a): Hence doth it plainly follow, that this one God of the Chriftians is God the Father, and no other. And fuitably to this (by saying that to us there is but one Lord Jefus Chrift,) he muft intend to fignific, that he is, angitin@s, by way of Diftinction, and peculiarly the one Lord of Chriftians, fo that no other is fo in the fame Import of the Words. For whereas it is faid by fome, that as the Apostle, by faying there is one Lord, to wit, Jefus Chrift, cannot be reasonably fuppofed to exclude the Father from being alfo the Lord of the Chriftians; fo neither, by faying there is one God the Father, ought he ta be fuppofed to exclude Jefus Christ from being alfo the God of Chriftians :--To this it is replied, that the Father is certainly excluded from being our Lord in that Sense in which Chrift is in Scripture ftiled fo, feeing he cannot be made Lord and Chrift by God, as Jefus Chrift is faid to be, Acts ii. 36. He cannot be exalted to be Lord to the Glory of God the Father, as he is faid to be, Phil. ii. 9, 10, Nor can he be that Lord to whom another Lord faid, Sit thou on my Right Hand, till I make thine Enemies thy Footstool. Hence 'tis obfervable,

II.

First, That though in the Epistles of the Apoftles, we have frequent mention of Jefus H 2

(a) Vide Eufeb. Ecclef. Theol. 1. 1. c. 6. p. 64.

Chrift

Chrift our Lord, yet he is always diftinguifhed from God the Father. As in thefe Words, Rom. xvi. 27. To the only wife God be Glory, through Jefus Christ.

Secondly, 'Tis faid, that all things are of God, reconciling us to himself through our Lord Jefus Chrift, 2 Cor. v. 18, 19. Whereas 'tis abfurd to fay, that God reconciled us to himself by himself, as he must do, if our Lord Jesus Christ had the fame individual Effence with himself.

Thirdly, St. Paul declares, That every Tongue must confefs that Jefus Chrift is Lord, to the Glory of God the Father, which plainly fhews the Diftinction in Effence between them: For nothing can be done by him who is one in Effence with God the Father to the Glory of God the Father, Phil. ii. 9, 10, II. And,

by

Fourthly, He files himself an Apostle, the Commandment, or Will, of God the Fa ther, and our Lord Jefus Chrift, 1 Tim. i. 1. which is inconfiftent with an individual Unity of Effence, in both God the Father, and our Lord Jefus Chrift: For where the Effence is one, the Will and the Command must be one also. And again, 2 Tim. iv. 1. I charge thee therefore before God, and the Lord Jefus Christ, who shall judge the Quick and the Dead at his Appearing: Which Words plainly imply a Diftinction betwixt him who is here called God, and our Lord Jefus Christ.

Laftly,