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will utterly destroy him; and will inflict those everlasting torments on him spoken of in Rev. xx. 10. bension of which he now tremblis, and trembled for fiar ihat Christ would inflict those torments on him, when he cried out and fell down before him, saying, “ Art Thou come 10 torment me before the time?" And “ I beseech Thec, torment me not.”

$ 46. Should any imagine, that those parts of the work of redemption, which are initial, and wrought in this world, being more imperfect, may be wrought by the Son of God; but that the more glorious perfection of it, which is brought to pass in heaven, is peculiar to God the Father: In opposi. tion to this, it may be observed, it belongs to Christ to tako care of the souls of his saints after death; to receive them to the heavenly state; and to give them possession of heaven, Therefore the scriptures represent, that he redeems his saints to God, and makes them kings and priests. He has the key of David, the key of the palace, and the keys of Hades, or the separate state, and of death ; and opens, and no man shuts; and shuts, and no man opens. He is gone to heaven as the forerunner of the saints. He has, in their name, taken possession of that inheritance which he has purchased for them, that he may put them in possession of it in due time. He is gone to prepare a place for them, that he may come and take them to bimselt, that where he is, there they may be also; and make them sit with him in his throne, And therefore Stepben, when dying, commended his spirit into Christ's hands.

Or, if any shall say, that the far more glorious salvation which shall be affected at the end of the world, when all things shall be brought to their highest consummation, shall be the peculiar work of God the Father : I answer, it is abundantly manifest from scripture, that the consummation of all things shall be by Christ. He shall raise the dead by his voice, as one that has power and life in himself. He shall raise up the bodies of his saints in their glorious resurrection, making their bodies like to his glorious body ; John v. 25, 29. and vi. 39, 40. He, as the universal and final Judge, sball fully put all things to rights; and bring every thing to its last and most perfect state.

He shall bestow that great gist of eternal life, in both soul and body, on the whole church, and every individual member in a state of most consummate glory, wbich is the thing aimed at in all the preceding steps of the great affair of redemption. He shall present his church to Himself and to his father a glorious church, not having spot or wrinkle, or any such thing; all in perfect purity, beauty, and glory : and the glory which God hath given bim he will

give them in the most perfect manner, that they may reign with him for ever and ever. And thus, he will cause the new Jerusalem to appear in its brightest glory, as a bride adorned for her husband; and will perfect the new creation, and cause the new heavens and new earth to sbine forth in their consummate and eternal beauty and brightness; when God shall proclaim, It is done; I am Alpha and Omega, the First and the Last. * Christ is represented as being himse·lf the light and glory that enlightens the New Jerusalem, that fills with brightness and glory the church of God, in its last, consummate, and eternal glory; Rev. xxi. 23.

§ 47. Concerning the name Jehovah, see Neh. ix. 6. « Thou art Jehovah alone : Thou hast made heaven and earth; the heaven of heavens, with all their host; the earth," &c. Deut. vi. 4. “ Hear, O Israel, Jehovah our God is one Jehorah.2 Sam. xxii. 32. “ Who is God, save Jehovah? who is a rock, save our God?” So Psalm xviii. 31. 1 Kings xviii. 39. “ Jehovah, he is the God: Jehovah, he is the God.” When God proclaimed his name in Mount Sinai, Exod. xxxiv. 5, 6.“ He passed by and proclaimed, Jehovah, Jehovah.Jer. x. 10. 6 Jehovah is the True God; he is the Living God, and an everlasting King." Exod. xv. 11. “ Who is like unto Thee, O Jehovah?I Chron. xvii. 20. 6 Jehovah, there is none like unto Thee." Psalm lxxxvi. 8. It might well be expected, that, in that abundant revelation which God bas made of himself, he would make bimself known by some one name at least, which should be expressly delivered as the peculiar and distinguishing name of the Most High. And we find it to be so; God has, with great solemnity, declared a certain name as his most peculiar name; which he has expressly and very often spoken of as a name that belongs to him in a most distinguishing manner, and belongs to the Supreme Being only; and hath expressly asserted that it belongs to no other. But, notwithstanding all this, the Arians, to serve their particular purpose, reject this name, as not being the distinguishing name of the Supreme God.

§ 48. King of kings and Lord of lords, are titles peculiar to the Supreme Being. Deut. x. 17. “ For the Lord your God is God of gods, and the Lord of lords.” Psalm cxxxvi. 3. “ () give thanks to the Lord of lords, for his mercy endureth for ever.” Dan. ii. 47. “ Of a truth it is that your God is a God of gods, and Lord of kings.", 1 Tim. vi. 14, 15, 16. “ Until the appearing of our Lord Jesus Christ,

* John xi. 25. and v. 22, 23, 27 ; Eph. v. 20. 1 Cor. xv. 20-_28. Matt. XXV. 34. 2 Tim. iv. 8. Luke xxii. 29, 33. Matt. xxiv. 47. Rev. ii. 7, 10. and iii. 21. Rev. xxii. 11, 17.

VOL. VIII.

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which in bis times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in light, which no can approach unto, wbom no man bath seen, nor can see; to whom be honour and power everlasting, Amen." Rev. xix. 11-16. “He whose name is called the Word of God, hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

§ 49. Christ's eternity is abundantly asserted. Psalm cii. 24–27. “ Of old hast thou laid the foundations of the earth; and the heavens are the work of thy hands : but thou art the same, and thy years shall bave no end." Rom. i. 23. “ The incorruptible God.” 1 Tim. vi. 16.

1 Tim. vi. 16. “ The King eternal, immortal." Rev. iv. 9, 10. v. 14. X. 5, 6. and xv. 7. Heb. vii. 3. “ Having neithet beginning of days, nor end of life.”

§ 50. There must be a vast difference, not only in the degree, but in the kind of respect and worship due to the Supreme God, as well as in other things; since there is so infinite a difference between this Being and all others. There is a great difference as to the kind of respect proper for a wife to render to her husband, and that which it is proper for her to render towards other men. So it is with regard to the respect due to God; otherwise there would not be a foundation for that jealousy which God exercises on occasion of his professing people worshipping other beings.

In addition to what has been observed of the works and worship of God, the following sayings of Cbrist are worthy to be observed. John v. 17. My father worketh bitherto, and l work.” Verse 19.“ What things soever the Father doeth, these also doeth the Son likewise.” Ver. 23. “ That all men should honour the Son, even as they honour the Father." It is plain, God is jealous in that respect, that no other being may share with him in honour, that he alone may be exalted. It is expected that other beings should humble themselves, should be brought low, should deny themselves for God, and esteem themselves as nothing before him. And as he requires that they should abase themselves, he would not set up others to exalt them to a rivalship with bimself. If men may pray to Christ, may adore him, give themselves up to him, trust in him, praise him, and serve him; what kind of worship is due to the Father, entirely distinct from all this in nature and kind :

When Satan tempted Christ to fall down and worship him, as one that had power to dispose of the kingdoms of this world, and the glory of thein ; Christ replies, “It is

written, thou shalt worship the Lord thy God, and him only shalt thou serve.” But the Arians must suppose, that we are required to worship and serve some other being than this Lord God wbich Christ speaks of, as the disposer not only of the kingdoms of this world, but of the kingdom of heaven and the glory thereof. On the supposition of Christ's being merely a creature, he would much more properly be ranked with creatures exclusively, and never with God, (as being called by bis name and titles, having ascribed to him his attributes, dominions, &c.) However great a creature he might be, he would be infinitely below God.

$ 51. Concerning the grand objection from that text, « Of that day and hour knoweth no man, nor the angels in beaven, nor the Son, but the Father:" I would observe, that even the Arians themselves, with regard to some things said of Christ, must make the distinction between his power or knowledge, as to his inferior and his superior nature; or, if they do not allow two natures, then, at least, as to his humbled state, and his state both before and after his humiliation Mark vii. 24. “And would have no man know it, but he could not be hid.” This cannot mean that the person who created the whole world, visible and invisible, &c. and by whom all things consist and are governed, had not power to order things so, that he might be hid.

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§ 52. It is observable, that Christ is frequently called God absolutely, Ocoç and Otos; by which name even the heathens themselves always understood the Supreme God. Dr. Cudworth, in his « Intellectual System," abundantly shews, that the heathens generally worshipped but one supreme, eternal, universal, uncreated Deity; but that their best philosophers maintained, that this deity subsisted in three hypostası's: though they had many created gods. And in page 627, he says, " It now appears, from what we have declared, that as to the ancient and genuine Platonists and Pythagoreans, none of their trinity of gods, or divine hypostases, were independent; so, neither were they creature-gods, but 'uncreated, they being all of them not only eternal, and necessarily existent and immutable, but also universal, i.e. infinite and omnipotent causes, principles, and creators of the whole world. From whence it follows, that these Platonists could not justly be taxed with idolatry, in giving religious worship to each hypostasis of their trinity. And one grand design of Christianity being to abolish the Pagan idolatry or creature-worship, it cannot justly be charged therewith, from that religious worship given to our Saviour Christ and the Holy Ghost, they being none of them, according to the true

and orthodox Christianity, creatures, however the Arian hypothesis made them such. And this was indeed the grand reason why the ancient fathers so zealously opposed Arianism. We shall cite a remarkable passage out of Athanasius, fourth oration against the Arians, to this purpose, as follows:

" Why, therefore, do not these Arians, bolding this, reckon themselves amongst the Pagans or Gentiles, since they do, in like manner, worship the creature, besides the Creator τη κτισει λατρευσι παρα τον κτισαντα.' Athanasius's meaning here, could not well be, that they worshipped the creature more than the Creator; forasmuch as the Arians constantly declared, that they gave less worship to the Son than to the Father.

“ For though the Pagans worship one uncreated, and many created gods ; but these Arians only one uncreated, and one created, to wit, the Son, or Word of God; yet will not this make any real difference betwixt them; because the Arians' one created god, is one of those many Pagan gods; and these many gods of the Pagans or Gentiles have the same nature with this one, they being alike creatures."

$ 53. It is remarkable, that in so many places, both in the Old Testament and New, when Christ is spoken of, bis glory and prerogatives represented, and the respect due to bim urged, that the vanity of idols in the same places should be represented, and idolatry warned against. See Psalm xvi. 4. It is manifest, that it is the Messiah that there speaks. See also many prophecies of Isaiah and other prophets. 1 John v. 20, 21. I Cor. x. 19_22.

“ There is not the least intimation, where Christ is styled God, either in the texts themselves, or contexts, that this is to be understood of his office, and not of bis person; as is the case where magistrates are styled Gods, where the very next words explain it, and tell us what is to be understood by it. And wben Moses and angels are called Gods, no one who attends to the whole discourse, could easily mistake the meaning, and not see that this term God was there used in an inferior and metaphorical sense.” Letter to the Dedicator of Mr. Emlyn's Inquiry, &c. p. 7, 8.—Matt. xix. 17. “Why callest thou me good ? there is none good but one, that is

“ Mr. Emlyn affirms it to be evident, that Christ bere distinguishes himself from God, and denies of himself what he aflirms of God. But the truth of his interpretation entirely depends upon the opinion which the young man had of Christ, who received this answer from him.” Ibid. p. 17, 18.

$ 51. That Christ bad divine omniscience, appears from his own words; Rey. ii. 23. “And all the churches shall

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