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you see, I don't as yer determin whether he be the very God, or no) by reason of his having made all created Beings whatsoever ; yet the Exercise of supreme Authority over what he himself had made, may be esteem'd an Exaltation of him. To this I answer, 1. That since he is essentially above it, and can gain nothing by it, his immediat Govermene of the Universe must be esteem'd a Condescention rather than an Exaltation. Because it tends only to the Advantage of his Subjects, and not in the least to his own Advancement. 2. That the very God himself exercis'd this Authority immediatly, and without the Interposition of a Mediator, before Christ's Exaltation. But was the very God exalted thereby? Is it not Blasphemy to suppose it? And why could not the very God be thereby exalted ? Even because he is by Nature superior to the whole Creation. And is not this the felf, fame Argument which I' used before with respect to the WORD? If the WORD were not the very God; yet since he is (at the least, and-upon your own Principles) vastly superior to the whole Creation, his Administration of the Goverment of it can be no Exaltation, till a Way shall be found, whereby he may be suppos'd the better by it.

If it be said, that the WORD is rendred the more glorious in the Eyes of his Creatures by having the Governient of them in his own Hands; I ask, whether the very God can be exalted, by the most glorious Concepcions which Creatures can have of him? Was not the very God as high before the Creation, as he has been or can be since? Were Creatures produc'd to exalt the very God? Or can he be in any respect exalted by them; I mean, as to his Condition of Happiness, and his effential Greatness No surely, Accor

dingly therefore, the WORD can't be exalted by the utmost Honor the Creatures can pay him, or by the noblest Idea they can frame of him. There is no real Exaltation, unless the Being be rendred the more happy, than the Condition of its Nature supposes." And yet the whole Account of our Lord's Exaltation implies his being really the bet'ter for it, and a Gainer by it ; his having, not only more Honor from inferior Beings, but more subftantial Happiness also, by his Exaltation, than the Condition of his Nature could inveft him with. 'Tis plain therefore, that Christ is exalted only with respect to his human Nature. For the WORD, or his Divine Nature, is essentially superior to, and consequently not capable of, nor does participate, that change of Condition, which his Exaltation has made with respect to his human Nature,

Phil. 2.5,6,7,8, 9, 10, 11. explain’d.

L fore menciona.

ET us now examin the remarkable Texe be. fore mention'd.

The Apostle says, Phil. 2. Ver. 5. Let this mind be V. 5. Toto 8 pegvesné v. in you, which was also in pür, o rj čx Xesq 'lust, Christ Jesus;

6. Who being in the form 6. "Os en wogoña Os8 iadeo of God, thought it not robbe- zowy 8x aigrafuo'y dzúmero to ry to be equal with God; ο ίσα Θεω

7. But made himself of 7. 'AM' SANTOV én fywor, uos, 770 reputation, and took up- plu Mix 16 wv, er duoduid




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on bim the form of a fer-7.6.v@gás two goófuc.
vant, and was made in the
likeness of men.

8. And being found in 8. Kai gruan gebeis as av
fashion as a man, be bum-. Ogato, tamWory Sou TOV You
bled bimself, and became o- rópelo canno@ Méxes Sourdo
bedient unto death, even the : 78, Juráse saugs.
death of the cross.
9.Wherefore God also bath

9. Sid vej

. Osds evrov konsbighly exalted him, and gi- pútavos, rj égagéou to aútã šroven him a name which is

μα πιο πάη όνομα, above every name :

10, That at the name of 10. "Iya en Wöropati 'Inese Felus every knee should bow, műy zby sculp, em seguien syy of things in beaven, and emów ry in Tay Soviar, ima things in earth, and things under the earth;

11. Και πάσα γλώσσα εξομο11. And that every tongue dozvontal, ő Kveio 'Ingss Should confefs, that Jesus Xersos, eis dogan Još maleds. Christ is Lord, to the glory of God the Father.

Certainly never was a Passage of Scripture more unfairly used, than this noble Paragraph of St Paul. It has been wrested quite contrary Ways, and to opposit Extremes. Some have from hence in. ferr'd, that the WORD, or Divine Nature of Christ, is the very God: Others, that his Divine Nature is a Being inferior to the very God. Whereas in Reality both sides are manifestly in the wrong ; nor does, the Apostle {peak one Syllable of the WORD, or Christ's Divine Nature, in this whole Passage, as will soon appear. In order thereto, let us settle the Meaning of some particular Phrases.

As for the ix des muyuor nigricano, several Commentators have given the true Interpretation of it. 'Tis fufficient for my present Purpose to transcribe


what Dr. Whitby has written concerning it. His Words are there : Saith Grotius (though I cannot find it there) and in HeSaith Greek Phrase is only to be met with in Plutarch, liodorus ; in which Writer it plainly signifies, to covet earnestly, or look upon a thing as much to be desired, and Snatched at. Thus when Cybele went about to allure Theagenes to the luftful Embraces of Arface, finding him out of the Temple

, in a By-apartment, she did (a)gmail puce molfy new Eurtu zion, that is, the Snatch'd at the Occa

or look'd upon it as a thing desirable for her Purpose ; and when none of her Proposals or Allurements would prevail with Theagenes do gratifie the Queen's Desires, The brake forth into this Admiration, (b) What Averseness from Love is this! A young Man in the Flower of his Age thrusts from him, or refuses, a Woman like unto himself, and desirous of him, ij 8xi egziasmu od équchoy sigātai To seão vist, and does not look upon this as a great Offer, and a ching very desirable : And when she had found out, that bis Affečtion to Chariclea was the Cause of this A verseness, she proposeth to Arsace the Death of Chariclea, as an expedient to gain bis Affe

tion, and (c) észasu.ce. To poder entenou. To ’Agodxn, Arface embraces the Morion as a thing very desirable, or to be coveted. So that ágzayla önti elus faith Scmi. dius, is rem optaram perfequi, & ftudiofiffime OCcupare.

That you have (d) endevor'd to confirm the Dor &or's Exposition by some other Passages of Antiquity, I need not remind you.

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In the next Place, to use the Words of the same Commentator, so I Toa Jeq. is to be or appear as God, or in the Likeness of God. So the Word lou is advera bially used frequently in the Septuagint, answering to the Hebrew Caph. Fob s. 14. They grope in the noon-day, ioa wxt), as in the night. Chap. 10. 19. Haft thou not curdled me, loa tuem, as cheese? Chap. 11. 12. Man is born, loc óvo įgnuity, like a wild Affes colt." Chap. 13. 12. Your remembrance is, Tou wodom, like unto ashes. And Ver. 20. He confumes, ion coxã. as a bottle. Chap. 15. 16. Man drinketh in iniquity, lou totd, as drink. Chap. 24. 20. Wickedness fall be broken, toc gunõ, as a tree. Chap. 27. 16. He preparech raiment, Ida znam, as the clay. Chap. 28. 2, . Brafs is molten out of the stone, loa anto, as the ftone. Chap. 29. 14. I put on judgment, Toa daoid, as a robe. "Chap. 40.15. He eateth grass, iva Ropiv; as an ox. Isa: 51. 23. Thou hast laid thy body, Toa tñ y me as the earth. Wisd. 7. 1. I my felf, am a mortal man, icon chaoiv, like to all men ; And the first voice I uttered was, nor iod. Xralar, weeping as all others do, ver. 3. * Whether ion does ever fignify an exact Equality, I will not inquire : but what I have quoted, demonftrars, that it does not necessarily require, and that very frequently it will not bear or admit, that Sense. And therefore it is not to be forc'd

upon it here. However, I will freely grant, that to dyag You so imports fult as much, as e jogoh Jer indsgeir. And that it can't possibly signify more, I am perfuaded, no Man in hỉs Wits will defire me to... prove.

As for čus Tor éréven, you would have it translated, be emptied himself. I will take the liberty of observing, that it may as well be rendred, be made bimSelf mean, vile, or contemptible. Either Vession may


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