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therein expresly attributes the Creation of the World to him, which evidently belongs to the WORD, or the Son's Divine Nature, and can't poffibly be understood of the Son with respect to his Human Nature,

But I need not insist upon this. For in the Hebrew Text this Psalm is exprefly address’d to Febavah. Now Jebovab is the incommunicable Name of the selfexistent God, who was the God of Israel. Whatever latitude may be allow'd to Jeds, yet Jehovab is appropriat to that one God alone, in contradiftinction to all other seot. This is the constant use of Jehovah in Scripture. Accordingly, Moses said, Thou haft avouch'd (Jebovah, as ʼcis in the Original, viz. the selfexistent Being, distinguish'd from all others by that Name; tho' we translate it)the LORD this day to be thy God, Deut. 26. 17. and again, The Lord (Febovab, the same selfexistent God) bath avouched thee this day to be his peculiar people, ver. 18. Thus the Pfalmift says to him, that his Name is Fehovah, Psal. 83. 18. Nay, God himself says, I am the Lord ('tis Jehovah in the Original) that is my Name. If. 42. 8. And whereas, according to our Translation, God commanded Moses, saying, Thas Shalt thou say unto the Children of Israel, The Lord God of your fathers, &c. we ought to read thus, according to the Original, Jehovah, even the God of your Fathers, the God of Abrabam, the God of Isaac, and the God of Fon cob, bath sent me unto you : This is my name for ever, and this is my memorial unto all Generations, Exod. 3. 15. So that the Word Jehovab is the Memorial, or the Name by which God would be called and known; and not the following Words, the God of your Fathers, &c, which are only affirmed of him, whose Memorial or proper Name is Jehovah. For so the Prophet explains it, saying (not as we translate it, eyen



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the Lord God of bots, the Lord is his memorial; but) even Jehovab, the God of hosts; Jehovah is his memorial or peculiar Name, Hof. 12. 5. So that Jehovab does as ftri&ly signify the selfexistent God, as any one Name can possibly denote any one individual Being whatsoever.

I'm sensible, it has been thought, that God's Angel is sometimes styled Jebovab, upon the account of his acting with Mankind in God's Name; and even the Orthodox Writers about the Trinity have been grievously puzzled to explain the Passages urged for the Confirmation of that Notion. 'Twas indeed unhappy for them, that they were not sufficiently aware of that Custom, of Messengers speaking in the Words of their Principals, which is so notorious in the Scriptures, and of which I have largely treated (k) above. I dare promise, that whoever will be pleased to consider what I have written concerning that matter, will find no Difficulty in those Texts, in which it has been supposed, that an Angel is styled Fehovah : but readily grant, that Feboval does, even in those Texts, as strialy denote the selfexistent God, as in any one Text of the whole Bible.

I confess, God says, Behold, I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of bim, and obey bis voice, provoke him not : for be will not pardon your transgreffions : for my name is in him. But if thou shalt indeed obey. bis voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Periz

is y's';


(k) Chap. 7. p. 51, d.


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I zites, and the Canaanites, and the Hivites, and the fe

busités : and I will cut them off. Exod. 23. 20,21,22,23.
Now if any person should imagin, that because

God's Name may be in an Angel, therefore an
E Angel may be called Jebovab: I answer, that I will

not dispute, whether my Name does in this Place
signify my Power, or my felf, or the name Jehovah
whereby I am called; but supposing it to signify the
name Jehovah whereby I am called (which is the very
utmost that can be desired) ftill it does not follow,
that a Being may be called Fehovah, merely because
the Name Jehovah is said to be 12703 in the midst
of him, or within him, or (as our Translation words
it) in him. For a Being's having a Name 12773
never signifys his being called by that Name. The
utmost therefore that the Phrase can possibly im-
port, is, that the selfexistent God Feboval was
with the Angel, enabling him to avenge the Trans-
gressions of the Israelites. And this Interpretation
is agreeable to the knows Idiom of the Old and
New Teftaments.

Having thus shewn, that Jehovah is the incom-
municable Name of the felfexistent God; let us
now consider that Passage of the Pfalmift, which
is quoted by the Author of the Epistle to the
Hebrews. It can't be pretended, that tho' the
Psalmist directs himself, in this whole Passage, to
the selfexistent God; yet he may be understood
to speak therein concerning another distina

Being, who may be God in an inferior Sense. For 'tis manifeft, that as the whole Passage is addressed to Febovab; so it relates to him alone. As the Pfalmift speaks to him, so he speaks of him, and not of any other Being that can be esteemed a subordinat God, in any part of it. From whence it follows, that the WORD, or Divine Nature of the Son, is


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O 2

the very or selfexistent God. For the Question at present is not, whether the Son be God, or no (that being not only agreed between our selves, but also most expresly affirm'd of him by St. John) with respect to the WORD or Divine Nature united to the Man Christ Jesus : but the Question is, whether the WORD or Divine Nature of Christ Jesus, be the selfexistent God, or no. And the Pfalmift has peremptorily determin'd this Question, by assuring us, that the Son (viz. the WORD, or Divine Nature of the Son) is Jebovab, which Name necessarily signifys, and is appropriat to, the one selfexistent God, even the God of the Fewish and Christian Churches, who has challeng'd that Name as his own Property, and never did or would suffer it to be given to any other Being whatsoever.

As for the two other Passages quoted by this Au. thor in the same Chapter, and exprelly apply'd therein to the Son; I have already declar'd my Opinion, that they relate to the WORD or the Šon's Divine Nature. And if the former of them (quoted v. 6.) be taken from Psal. 97.7. that Psalm is expresly directed to Febovah; and consequently the WORD is thereby declar'd to be the Very God. And as for the latter of them (quoted v. 8,9.) I have already (1) shewn, that that part of it which makes the 9th Verse, relates to Christ's Humanity: and if that that part of it which makes the 8th Verse, relates to his Divinity; as the Psalmist who wrote it, directed it to the selfexistent God, so the Author of this Epistle quotes it in the same manner. And accordingly you your self (m) allow,

(1) Chap.6. p. 31, &c.
(m) Script. Doct. p.89.


that the Son is called God in this Text; which | Concession, I think, is inconsistent with the Opi

nion of those who imagin, that the Psalmist originally meant this Verfe, as he did certainly mean a great part of the Psalm, of King Solomon. But I need not enlarge any further upon the first and recond of these three Quotations made by the Author of this Epistle. If what I have written concerning the third of them, holds good; I dare trust any Man of common Sense with the first and fecond. For I am persuaded, he will not be at the trouble of wresting either of them to a different Sense. And those that will not yield to the Force of that Argument, which I have drawn from the third of these Quotations, I shall despair of convincing by any Argument that I can draw from the first or second, or indeed from any part of the inspired Word of God.


That the Holy Ghost is the Very God.

Proceed now to the second Point in Controversy

between us, which relates to the Holy Ghost or Spirit of God. And this I hope to bring to a much more speedy Issue than the former.

That the Holy Ghost is an intelligent Being, you all along declare ; but the Question is, whether he is one and the same Being with the selfexiftent God, or no. I affirm, that he is : and that you do deny it, I heartily wish I could not prove.

To confirm the Truth of my Affertion, I shall argue from but two Places of Scripture.

1. Then,

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