LXXXVIII. It is likewife reasonable to believe that the fame Method of Government, which God hath ordained in this fublunary Globe, is carried on by a Kind of Analogy through the whole Creation. And that as the great Creator hath been pleased to constitute this World in fuch a Manner, as to require the Authority of fome Perfons prefiding over others, in Families, in Towns, in Cities, in Provinces, in Kingdoms, in Empires; fo probably in the great Expanse of Spirits, there are Degrees of Superiority analogous to thefe fublunary Difpofitions; which we have no better Method of expreffing, than by calling them in Allufion to the Things which we do know [8] Thrones, Dominions, Principalities, Powers.

LXXXIX. And as this Doctrine is reconcilable with the Scriptures of the Old Testament, the Sentiments of the Jewish Divines, and with Reafon; fo is it also with the Scriptures of the New Teftament. For, fays St. Paul, [9] Though there be that are called Gods, whether in Heaven or Earth,

;

(for there be Gods many, and Lords many) yet to us there is but one God, the Father, of whom are all things, and we in him and one Lord Jefus Chrift, by whom are all Things, and we by him. That is, there is but one fupreme God, in comparison of whom there is [1] none other but he; and with regard to whom Jefus the Chrift is only to be called Lord and not God: The Father having given him a Name that is above every other Name, that every Tongue should confefs that Jefus Chrift is LORD to the Glory of God the Father. Phil. ii. 9, 11.

XC. Which God the Father, as he is defcribed by Mofes, under the Character of that God, [2] whofe Face cannot be feen; for no Man can fee him and live; so alfo St. Paul characterises him as that God, who is [3] the blessed and ONLY Potentate, the King of Kings and Lord of Lords, wнo ONLY bath Immortality, dwelling in the Light which no Man can approach unto, WHOM NO MAN HATH OR CAN SEE. And St. John says, [4] No Man hath seen

[1] Mark xii. 32.

[3]

[2] Exod. xxxiii. 20, 23. Tim. vi. 15, 16. [4] John i. 18. vi. 46. 1 John iv. 12.

God at any
Time. Which one, only, invifible
God cannot therefore poffibly be the fame
with that God who [5] was manifested in the
Flefb.

may

XCI. Whence it appears, that here is a Distinction made by the Apoftles between the Divinity of God the Father and of God. the Son And that although the Term of God, as when we fay, There are Gods many, be attributed to the Son, yet that, ftrictly speaking, as when we fay, There is but one God, this Appellation is only to be attributed to God the Father; and accordingly the Nicene Creed, as all the ancient Creeds did, begins with faying, I believe in one God the Father Almighty, &c. And the Reason affigned for this Diftinction by St. Paul is, becaufe God the Father is alone to be confidered as the [6] first Caufe; for, says he, there is one God the Father, OF WHOM ARE ALL THINGS: And therefore 'God the Father is by the Son himself styled [7] the only true God. For, fays he, when speaking of the Father, This is eternal Life, that

[5] 1 Tim. iii. 16.
[7] John xvii. 3.

[6] See Sect. iii.

they

they may know THEE THE ONLY AND TRUE GOD, and Jefus Christ whom thou baft fent.

XCII. As therefore the firft Self-exiftent Caufe of whom are all Things, can alone be properly called God, when the Title of God is given in the Scriptures to any other Being but the Father, we are to understand this, only as expreffive of fome God-like Power, which hath been given or communicated to that Being by God the Father. And accordingly Jehovah faid unto Mofes, when he fent him to Pharaoh, and communicated to him the Power of working Miracles, [8] Thou shalt be to him instead of God: Which he thus expreffeth in another Place, [9] See I have made thee a God to Pharaoh. When all Power therefore in Heaven and Earth was given to the Son, he was made a God to thofe Beings over whom that Power was given, that is, over thofe Beings which inhabit this Heaven and this Earth, and over thofe only, fince it is manifeft at the fame Time, that he must be excepted who did give this Power unto

[8] Exod. iv. 16. [9] Exod. xvii. 1.

him; and therefore St. Paul pofitively declares, when speaking of the Son, that [1] when it is faid, All Things are put under him, it is manifeft that he is excepted, which did put all things under him: and when all things fhall be fubdued unto him, then, says he, fhall the Son alfo, that is, even in his highest State of exalted Glory, be subject unto him that did put all things under him, that God may be all in all.

XCIII. And as that fecondary Effence among the Jews whofe Portion was Ifrael, was by them called the Word and the Wifdom of God: So it is undoubted that these Appellations were from thence transferred, by the Apostles of Christ who were born and bred Jews, into the Christian Religion, and applied by them to Jefus the Christ, who is in the Scriptures of the New Teftament called [2] the Word and the Wisdom of God.

XCIV. And as that fecondary Effence was by the Jews called the Image of God, fo is the Lord Jefus Chrift called in the

[1] I Cor. xv. 27, 28. [2] John i. 1, 14. 1 Cor. i. 24.

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