more plain; whereas if it be understood in any other, there are such numbers of figures to be used as render the subject dark; besides involving it in endless criticisms about words.*

I know that the passages in this chapter are held up by many, even learned men, as ample proofs of CHRIST's proper Deity. But my wonder has ceased concerning Arianism prevailing so much among us, since I found such weak, inconsistent, and self-contradictory methods used to defend CHRIST's divinity. Going to this chapter to prove what they call the co-eternity and co-essentiality of CHRIST with the Father, is manifestly giving the cause to Arians, which is matter of triumph to them, makes them rest more satisfied with their own opinions, and laugh at the folly of their feeble opposers.

The word in the text which we have possessed, is rendered created by the Septuagint, and many of the critics both ancient and modern. It is rendered so by the Assembly's Annotations on Col. i. 15. Consequently the speaker in the passage says, JEHOVAH CREATED ME THE BEGINNING OF HIS WAY, &c. hence he is called the beginning or first of the creation of GOD,-the first-born of every creature.

The phrases, setting up possessing or creating-bringing forth, &c. suit so very ill with the

The learned Dr. Knight supposes this birth of divine wis dom, is her coming forth into a human figure and subsistence, or her entrance into the substance of the first created nature, (that is, the soul of CHRIST) at the moment of its creation. By this means the Word as man became the head of mankind, who were to be made by him after his image and likeness; and as first begotten, he had the right of primogeniture or government over the rest. Considerations on Whiston, p. 108, 109.

favorite notion, that CHRIST is a SON as he is GOD-that he was BEGOTTEN as he is a DIVINE PERSON,-when applied to it, that they totally destroy the important article of faith most surely to be believed, as a modern divine expresses it. I know not whether this passage agrees any better with the above sentiment, than with their's who would prove from it, that CHRIST's humanity is as ancient as his Deity, consequently they find here an eternal, created creature. Though the number of these be much fewer, the opinion of those is no less absurd.*

Many think that the phrases here are to be meant of a decree or purpose. Let such read the text without prejudice, when they will see that the language of CHRIST plainly affirms his real and actual existence, and that the whole scope of the passage is to that purpose. If all be only decree and purpose, then angels good and bad, men righteous and wicked, yea, the beasts of the field, may all hold the same language, and apply the whole to themselves in this decretive sense; but how absurd is the thought!-yet it is a necessary consequence of the other. This chapter is a revelation of CHRIST as the wisdom of GOD, and is spoken of in the active voice, as rejoicing and delighting, &c. which cannot be said of a nonentity.

Though the Hebrew language sometimes expresses the eternity of Deity, by saying, "before the mountains and the hills," &c. yet since the creature nature of CHRIST was the first of the works or ways of GOD revealed to us, this manner of expression as applied to him, which it certainly is in this passage, particularly and expressly describes the date of his existence to be before the world was made, which is all that language is capable of on such a subject, as there is no prior date to denominate the beginning of his existence; yet it does not infer it is co-equal and coeternal with Deity.

The scriptural import of the word set up here, is equally unfavorable in the application of it either to Deity or a decree. It must signify pouring out or anointing, as it is derived from the word that signifies poured out: and in the second psalm the word is from nasac, anointed; "I have anointed him to be my King upon Zion." Now it cannot be said of Deity, that it was poured out or anointedand none will be so absurd as to say that nothing was anointed. Thus it is plain, that this passage is entirely void of every idea that has been fixed upon it by figures or mysteries, (the only remedies in such cases of distress) which can never be ac commodated or explained on such principles; and that the plain meaning lies upon the face of the text, which every man may understand and apply, with the peculiar advantages of giving glory to his all gracious REDEEMER, and getting edification and comfort to his own soul.

It would prove tedious to be so particular on every text that comes under this head, I shall therefore class them as they appear to be similar in this argument. If the true scripture doctrine of CHRIST'S SONSHIP were believed and understood, as it refers to his creature nature appointed to the sacred office of the MESSIAH, we would then have the most certain, as well as the most evident and easy interpretation of many texts in the new testament which have been involved in darkness and difficulty, and have given our divines so much anxiety in the immense pains they have taken to explain them, and reconcile them to the Deity of CHRIST. I shall mention a few of these texts. "The SON can do nothing of himself.But of that day knoweth no man, neither the angels in heaven, nor the SON, but the Father.Though he were a SoN, yet learned he obedience by the things which he suffered." This refers to

what was said immediately before, "Thou art my SON, this day have I begotten thee.-Then shall the Son also himself be subject unto him that put all things under him, that GOD may be all in all."*-These expressions sound very harsh when applied to Deity, except it be such a Deity as the Arians allow to CHRIST; and indeed the forcing these and such texts into a cause which they cannot prove has furnished the enemies of CHRIST'S proper Deity with weapons by which they defend themselves, and overturn even better arguments, which are so far weakened as they are connected with others which cannot with any propriety be applied to the subject.

When CHRIST says, "My Father is greater than I," to apply the sonship implied to his Deity, is plainly to make a greater and lesser GoD. And should it be applied to him, as a mere common man, such as the people then saw him, and whom they thought, began to exist thirty-three years before, the expression loses all the spirit, beauty, and energy; as it could not be thought worthy of observation, that GOD was greater than a man. But if it be applied to his glorious creature nature in union with Deity, which is the highest exaltation of creature nature, it carries in it a grand idea; and by it he pays a more sublime honor to God his Father.

By this key are easily opened all the scriptures where the SON OF GOD is represented, either as receiving or invested with sublime powers from GOD, or as bearing any inferior characters, and have all a most natural and easy explication. Only the reader will observe, that sometimes things are

John v. 19. Matt. xxiv. 36. Mark xiii. 32. Heb. v. 8. v. 1. 1 Cor. xv. 28.

applied to his creature nature considered as dis tinct from Deity, sometimes as in union with Deity, and that either in its existence before incarnation, or in its incarnate state, just as the context requires. Both natures have their part in man's redemption, and are distinguished in scripture, by some expressions which relate more properly to the one nature, some to the other, and some including both natures united. It would be too long to give examples of each and explain them, nor is it necessary as the key is given that will open them as they occur, and make the way easy for every unlearned christian, to obtain the true and genuine sense, of not only the texts I have cited, but of many others, yea it opens and elucidates the character of CHRIST in the whole of divine revelation.

2. There is another peculiar advantage that attends the right understanding and belief of this doctrine. It discovers many beauties and proprieties of expression in revelation, and casts a particular lustre upon many passages, whose justness and beauty were not before, nor could upon any other plan of interpretation, be observed.

1. When man is said to be created in the image of God, it refers to the creature nature of CHRIST in union with Deity. And whatever distant resemblance any thing in man had to the divine nature, still it must be included in CHRIST as the image after which he was made, for he alone is the first, the best, and most perfect image of GOD. Hereby CHRIST has the honor of being set up as the fairest image of GOD, and the grand pattern of God's greatest work in creation, even man who was made after his likeness.